Miriam Lichtheim Ancient Egyptian Literature Vol II

Contents Brief Chronology of the New Kingdom Abbreviations and Symbols X Xt Introduction Continuity and Change PART ONE: 3 Monumental Inscriptions I. Inscriptions from Private Tombs The Autobiography of Ahmose Son of Abana The Prayers of Paheri The Installation of the Vizier Rekhmire II. Inscriptions from Royal Monuments Obelisk Inscriptions of Queen Hatshepsut From the Annals of Thutmose III The Poetical Stela of Thutmose III The Great Sphinx Stela of Amenhotep II at Giza Stela of Amenhotep III The Later Boundary Stelae of Amenhotep IV Akhenaten Dedication Inscriptions of Seti I The Kadesh Battle Inscriptions of Ramses II The Poetical Stela of Merneptah (Israel Stela) PART TWO: II 12 15 21 25 25 29 35 39 43 4R 52 57 73 Hymns, Prayers, and a Harper's Song The Great Hymn to Osiris Two Hymns to the Sun-God Hymns and Prayers from El-Arnarna The Short Hymn to the Aten Two Hymns and a Prayer in the Tomb of Ay The Great Hymn to the Aten A Prayer and a Hymn of General Haremhab VII 81 86 89 90 92 96 100 CONTENTS CONTENTS viii Three Penitential Hymns from Deir el-Medina Votive Stela of Nebre with Hymn to Amen-Re Votive Stela of Neferabu with Hymn to Mertseger Votive Stela of Neferabu with Hymn to Ptah Prayers Used as School Texts Praise of Amen-Re Prayer to Amun Prayer to Amun Prayer to Thoth Prayer to Thoth A Harper's Song from the Tomb of Neferhotep PART THREE: From the Book of the Dead Chapters 23, 30B, 43, 59, 77, 105, 109 Chapter 125 PART FOUR: 119 135 146 Be a Scribe 167 168 175 Love Poems PART SEVEN: 181 182 189 193 From Papyrus Chester Beatty I From Papyrus Harris 500 From the Cairo Vase 1266 + 25218 The Destruction of Mankind The Doomed Prince The Two Brothers Truth and Falsehood Horus and Seth The Report of Wenamun 112 113 114 115 Instructions Papyrus Lansing: A Schoolbook The Immortality of Writers PART SIX: III III 120 124 The Instruction of Any The Instruction of Amenemope PART FIVE: 104 105 107 109 110 Tales 197 200 203 21 I 214 224 ix Indexes 1. II. II I. IV, Divinities Kings and Queens Personal Names Geographical and Ethnical Terms V, Egyptian Words VI. Some Major Concepts 233 234 235 236 238 239 Ablrreviations and Symbols Brief Chronology of the New Kingdom Dynasties 18-20, ca. 1550-1080 B.C. AEO Eighteenth Dynasty ca. 1550-1305 Nebpehtire Ahmose Djeserkare Amenhotep I Aakheperkare Thutmose I (1506-1494) Aakheperenre Thutmose II Makare Hatshepsut Menkheperre Thutmose III (1468-1438) Aakheprure Amenhotep II Menkheprure Thutmose 1V Nebmare Amenhotep III Neferkheprure Arnenhotep IV Akhenaten (1365-1349) Nebkhcprure Tutankhamun Kheperkheprure Ay Djeserkheprure Haremhab Nineteenth Dynasty Menmare Seti I Usermare-sotpenre Ramses II Banere-meramun Merneptah Twentieth Dynasty Usermare-meramun Ramses III ca. 1195-1080 ASAE BAR Bibliotheque d'etude BIFAO Bonnet, RARG BrunnerTraut, Mdrchen Caminos, LEM CdE CRAlBL Davies, Userrnare-sekheperenre Ramses V Neferkare-sotpenre Ramses IX Menmare-sotpenptah Rarnses XI AJSL ANET Amarna ( II 10-1080) Note: Only kings named in the texts Of notes of this volume are listed here, and only a few regnal dates are given to serve as guideposts. Edel, Inschnften Erman, Literature x A. H. Gardiner. Ancient Egyptian Onomastica. 3 vols, Oxford, 1947. American Journal of Semitic Languages and Literatures. Ancient Near Eastern Texts Relating to the Old Testament, ed. J. B. Pritchard. Princeton, 1950; 2d ed., 1955; 3d ed., 1969. Annales du Service des Antiquitis de l'Egypte. J. H. Breasted. Ancient Records of Egypt. 5 vols. Chicago, 1906-1907. Reprint New York, 1962. Institut Francais d'Archeologie Orientale du Caire. Bibliotheque d'etude, Bulletin de l'Institut Francais d'Archiolagie Orientde. H. Bonnet. Reallexikon der agyptischen Religionsgeschichteo Berlin, 1952. E. Brunner-Traut. Altagyptische Marchen. Dusseldorf and Cologne, 1963. 2d ed., 1965. R. A. Caminos. Late-Egyptian Miscellanies. Brown Egyptalogical Studies, I. London, 1954. Chronique d'Egypte. Comptes rendus de l'Academie des Inscriptions ct Beliesletlres. N. de G. Davies. The Rock Tombs o{EI Amaraa. 6 parts. Egypt Exploration Society, Archaeological Survey, 13-18. London, 1903-1908. E. Edel. Zu den Inschriften au] den [ahreszeitenreliefs der "Weltkammer" aus dem Sonnenheiligtum des Niuserre. N achrichten der Akademie der Wissenschaften in Gottingen. Phil.-hist. Kl., 1961 no. 8 and 1963 nos. 4-5. Gottingen. 1961-1964. A. Erman. The Literature of the Ancient Egyptians, trans. into English by A. M. Blackman. London, 1927, Reprint New York, 1966 as The Ancient Egyptians; A Sourcebook of Their Writings. xi xii Erman, Denksteine Fecht, Zeugnisse Galling Festschrift Galling, Textbuck Gardiner, Chester Beatty I Gardiner, Egypt Gardiner, Grammar Gardiner, Hieratic PafrYri Gardiner, LEM Gardiner, LES Gilbert, Poesie Heick, Ubersetzung Hieroglyphic Texts JARCE JEA JNES Kitchen, I nscnptums 11) Lefebvre, Romans MDIK A. Erman, Denksteme aus der thebanischen Grdberstadi. Sitzungsberichte der Berliner Akademie der Wissenschaften. Phil.-hist. KI., 1911, No. 49, pp. 1086-1110 and pl. 16. Berlin, 1911. G. Fecht, Literarische Zeugnisse zur "Personlichen Frommigkeit" in Agypten. Abhandlungen der Heidelberger Akademie der Wissenschaften. Phil.-bist. KI., 1965 no. I. Heidelberg, 1965. Archiiologie und Altes Testament: Festschrift filr Kurt Galling zum 8. Januar 1970, ed. A. Kuschke and E. Kutsch. Tubingen, 1970. Textbuch zur Geschichte Israels, ed. K. Galling. 2d ed., Tubingen, 1968. A. H. Gardiner. The Lilrrary of A. Chester Beatty The Chester Beatty Papyri, No. I. London, 1931. A. H. Gardiner. Egypt of the Pharaohs. Oxford, 1961. A. H. Gardiner. Egyptian Grammar. Oxford, 1927; 3d ed., 1957. A. H. Gardiner. Hieratic PafrYri in the British Museum, Third Series: Chester Beatty Gift. 2 vols. London, 1935. A. H. Gardiner. Late-Egyptian Miscellanies. Bibliotheca Aegyptiaca, 7. Brussels, 1937. A. H. Gardiner. Late-Egyptian Stories. Bibliotheca Aegyptiaca, I. Brussels, 1932. P. Gilbert. La Poesie egyptienne. 2d ed., Brussels, 1949. W. Heick. Urkunden der 18. Dynastie: Ubersetzungen zu den Heften 17-22. Berlin, 1961. British Museum. Hieroglyphic Texts from Egyptian Stelae etc. 2d ed., London, 1961--. Journal of the American Research Center in Egypt. Journal of Egyptian Archaeology. Journal of Near Eastern Studies. K. A. Kitchen. Ramesside Inscriptions, Historical and Biographical. Oxford, 1969--. R. Lepsius. Denkmaeler aus Aegypten und Aethiopien. 12 vols. Berlin, 1849-1856. G. Lefebvre. Romans et conies igyptiens de I'epooue phanumique. Paris, 1949. Mitteilungen des deutschen archaologischen Instituts, Ahteilung Kairo. xiii ABBREVIATIONS AND SYMBOLS ABBREVIATIONS AND SYMBOLS Orient Ancun. Institut Francais d' Archeologie Orientale du Caire. Mernoires, 66. Cairo, 1934-1938. G. Moller. Hieratische Lesestucke [iir den akademischen Gebrauch. 3 fascicles. Berlin, 1927. Reprint, 1961. Lesestiicke W. M. Muller. Die Liebespoesie der allen Agypter. Leipzig, Muller, Liebespoesie 1899. Orientalistische Literaturzeitung. OLZ P. Pierret, Recueil d'inscriotions inedites du Musee FgypPierret, tun du Louvre. 2 vols. Paris, 1874-1878. Recueil Topographical Bibliographs of Ancient Egyptian HieroPM glyphic Texts, Reliefs, and Paintings, by B. Porter and R. L. B. Moss. 7 vols. Oxford, 1927-1951. 2d ed., 1960-. G. Poscner. Catalogue des ostraca hienuiques liueraires Posener, de Deir el Medmeh; 2 vols. Institut Francais d'ArcheOstr. hier. ologie Orientaledu Caire. Documents de fouilles, 1 and 18. Cairo, ] 935-1972. Proceedings of the Society of Biblical Archaeology. PSBA Revue d'Egyptologie. RdE Recueil de trauaux relatifs la philologie et l'archeologie RT egyptiennes et assyriennes. Les Sagesses du proche-orient ancien. Colloque de StrasSagesses bourg 17-19 mai 1962. Paris, 1963. M. Sandman. Textsfrom the Time of Akhenaten. BiblioSandman, theca Aegyptiaca, 8. Brussels, 1938. Akhenaten Festschrift filr Siegfried Schott zu seinem 70. Geburtstag, Schott ed. W. Schenkel. Wiesbaden, 1968. Festschrift S. Schott. Altiigyptisehe Liebeslieder, mit Miirchen und Schott, Liebeslieder Liebesgeschiduen: Zurich, 1950. The Literature of Ancient Egypt: An Anthology of Stories, Simpson, instructions, and Poetry, ed. W. K. Simpson, with transLiterature lations by R. O. Faulkner, E. F. Wente, Jr., and W. K. Simpson. New Haven, 1972. 2d ed., 1973. Untersuchungen zur Geschichte und AltertumskunUntersuchungen de Agyptens. Urkunden des iigyptischen Altertums, Abteilung IV: UrUrk. IV kunden der 18. Dynastie, ed. K. Sethe and W. Heick. Fascicles 1-22. Leipzig and Berlin, 1906-1958. Urkunden der 18. Dynastie, 1, bearbeitet und ubersetzt U rk. deutsch von K. Sethe. Leipzig, 1914. Worterlmch der iigyptischen Sprache. ed. A. Erman and Wb. H. Grapow. 7 vols. Leipzig, 1926-1963. Studies .n Honor ofJohn A. Wilson. Studies in Ancient Wilson Oriental Civilization, 35. Chicago, 1969. Festschrift Melanges Maspero 1 Moller, a a xiv ZA ABBREVIATIONS AND SYMBOLS Zeitschriit fur Assyriologie und uorderasiatische Archiiolo{!;leo ZAS ZDPV Zeitschrift fur iig),ptische Sprache und Altertumskunde. Zeitschrift des deutschen Paldstina-Vereins. Half brackets r 1 are used instead of question marks to signify doubt. Square brackets [] enclose restorations. Angle brackets <> enclose words omitted by the scribe. Parentheses ( ) enclose additions in the English translations. A row of three dots ... indicates the omission in the English translation of one or two words. A row of six dots indicates a longer omission. A row of three dashes --- indicates a shan lacuna in the text. A row of six dashes ------ indicates a lengthy lacuna. Introduction Continuity and Change The military campaigns of King Ahmose drove the Hyksos from the soil of Egypt, reunited the nation under a strong dynasty, and set in motion an expansionist policy of foreign conquests. With the Hyksos expelled and Lower Nubia reconquered, King Amenhotep I devoted himself to the building of the new capital city, Thebes, and to its westbank where a vast necropolis of splendidly decorated rock-tombs began to rise. His successor, Thutmose I, embarked on far-flung conquests. In the south he passed beyond the strongly fortified border of the second cataract and campaigned in Upper Nubia. In the east he traversed Palestine and Syria and set his stelae on the shore of the Euphrates, thus claiming all of Syria for Egypt. His son, Thutmose II, campaigned in Nubia and Palestine, but his early death put a temporary stop to military activity. The widow of Thutmose II, Queen Hatshepsut, after first ruling as regent for her young nephew, the future Thutmose III, took the crown in her own name; and for two decades this energetic woman, who legitimized her rule by claiming the god Amun as her father, reigned peacefully and splendidly. The architecture and art of her time are unexcelled in their elegance and good taste. At her death, Thutmose III, so long held back from the throne, took his revenge by defacing and overturning her monuments and by usurping the twenty-one years of her reign in the dating of his records. When he came to the throne, Egypt's Asiatic possessions were threatened by an alliance between the rising kingdom of Mitanni and the princes of Palestinian and Syrian city-states led by the prince of Kadesh. Thus, in the very first year of his rule, he mounted a rapid campaign in Palestine which resulted in the defeat of the hostile coalition and the capture of the fortified city of Megiddo. Thereafter, over the next twenty years, Thutmose HI conducted sixteen Syrian campaigns in which he twice sacked the city of Kadesh and even crossed the Euphrates, thus reaching into the heartland of Mitanni. In the south he extended Egypt's border to the town of Napata on the fourth cataract. The conquests were secured by an effective administration. Foreign princes were brought to Egypt for their education. Asiatic rulers who proved loyal were allowed to retain their terri3 5 ANCIENT EGYPTIAN UTERATURE INTRODUCTION rories. Egyptian garrisons held the strategically important towns, and Egyptian clerks turned the wheels of government abroad. Building activities at Thebes and elsewhere reached an unprecedented scale. Nubian gold, and goods imported from the empire, combined with the sheer inexhaustible output of Egypt's workshops, created a golden age of wealth and luxury. The splendid reign of the great empire builder was followed by the strong rule of his son, Amenhotep II, who effectively defended the empire his father had created. In the reign of his son, Thutmose IV, the long struggle against Mitanni was resolved by peace, alliance, and the entrance of a Mitannian princess into the harem of the pharaoh. the alliance being designed to stem the forward march of the Hittites. Luxurious living in a setting of peace reached its climax in the reign of Amenhotep III. This king never set foot in his Asiatic empire. Instead he acquired Mitannian, Babylonian, and other Asiatic princesses for his harem and lavished gold on his allies. Furthermore, he strove to surpass his predecessors in the number, size, and splendor of his buildings. The age of empire meant more than power, wealth, and refined luxury. It fostered a broadening of the intellectual horizon. The sense of superiority over foreigners, while not abandoned, was mitigated by curiosity and tolerance. The scribes who ran the administration prided themselves on their knowledge of foreign places and peoples; and foreigners who had settled in Egypt could rise to high office. The royal archive found in the ruins of EI Amarna revealed that Kings Amenhotep I II and IV corresponded in Akkadian with Asiatic rulers. Hence many Egyptian scribes had to be bilingual; and it was fashionable to show off one's knowledge of foreign languages. Thus, in due course, numerous Semitic loanwords entered the Egyptian vocabulary. Religious thinking was especially affected by the new internationalism. The great gods of Egypt became gods for all mankind. And this universalism allied itself to the growing tendency of viewing all gods as manifestations of the sun-god. Amenhotep IV thought the consequences of religious universalism through to their ultimate conclusion: the sun-god who ruled the universe and all mankind was not only supreme; he was the sole god. There were no other gods beside him. This revolutionary conclusion threw the nation into turmoil; and as soon as the king had died, the offensive doctrine was swept away. But though monotheism had been defeated the universalist tendency remained alive. The second half of the New Kingdom, the age of the Ramesside kings, brought a renewed struggle for the control of Palestine and Syria, where Egypt's hegemony was threatened by Hittite expansion and the ambitions of local rulers. Seti I and Ramses II campaigned vigorously and preserved the empire; and eventually the Hittite enemy became an ally. In his sixty-six years of reign, Ramses II broke all records in the quantity and size of his monuments. The taste for the colossal, already manifest under Amenhotep I II, reached its climax. In literature too the Ramesside age was enormously prolific. In the reign of Merneptah, the Indo-European "sea peoples" swept into the Near East and, allied with the Libyans, made a vigorous attempt to invade the Nile valley. They were beaten back, reappeared several decades later, and were again prevented from entering Egypt, this time by Pharaoh Ramses I II, the last great king of the New Kingdom. But though they failed to gain Egypt, their sweep through the Near East broke the strength of the Hittites and contributed to the rise of new powers. Thus, afterthe death of Ramses Ill, Egypt lost its foreign possessions and was, moreover, weakened by internal conAicts and maladministration. In the second half of the Twentieth Dynasty an economic decline became manifest. Workmen who had not obtained their rations went on strike. Royal tombs were looted and their valuables sold for bread. A succession of kings appeared unable to rule effectively. In the end, Ramses XI, the last of the Ramesside line, had to share the rule of Upper Egypt with Herihor, the high priest of Amun, and in the Delta with the regent Smendes. When the Theban official Wenamun undertook his journey to Byblos to buy timber on behalf of his master Herihor, the prince of Bvblos, no longer a vassal of Egypt, received him with scorn. The age of empire was over. The texts included in this volume illustrate the principal themes of the age. The Autobiography of Ahmose Son of Abana continues the ancient genre autobiography and is also the most important surviving source for the war against the Hyksos. It depicts the well-lived life, the life of service and material rewards. The Prayers of Paheri, on the other hand, sum up the expectations for a blessed afterlife. The text known as the Installation of the ViziliT sets out the obligations and honors of the highest official in the land. The royal monumental inscriptions enlarge upon such early prototypes as the building inscription and the annalistic historical account. Annalistic historiography reaches its full Aowering in the Annals of Thutmose III. The hymn of victory on the Poetical Stela of Thutmose III proclaims imperial dominion in a poem of beautiful craftsmanship. The Sphinx Stela of Amenhotep II manifests the king's pride in his physical prowess. The Building Inscriptions of Amenhotep III reAect that king's love of architectural magnificence. In his Boundary Stelae at El Amarna Amenhotep IV consecrates his new city to the worship of the sole god, while the Dedication Inscriptions of Seti I breathe traditional 4 6 ANCIENT EGYPTIAN LITERATURE piety and the spirit of restoration. Thus the basic types of royal inscriptions appear enlarged and diversified, and the themes are characteristic of the imperial age. The Kadesh Battle Inscriptions of Ramses II break new ground in literary form; for the long section of the inscriptions known as The Poem is a narrative poem, an epic, and the first of its kind in Egypt. Heretofore poetry had served to celebrate and to instruct; it had not aimed at narration. The Poetical Stein of Merneptah is a second example of this new form of poetry. The hymm to the gods are another genre in which the New Kingdom built on foundations of the Middle Kingdom and went beyond them. The hymns are found in great quantity both in the monumental context and on papyrus, and they mirror the trends of New Kingdom religiosity, in particular the evolution from an immanent view of the gods to a transcendent one. Transcendence and universalism go hand in hand: the transcendent god is truly the godofall. And though remote, he is accessible to the pious individual. Thus the elaborate hymns that come from the cultic context stand side by side with the short hymns and prayers of humble individuals. It seems that the death of Osiris at the hands of Seth was viewed as a mystery too awesome and sacred to be narrated in detail. It could only be alluded to; and the most elaborate allusions to the fate of Osiris occur in the Great Hymn to Osiris, recorded on the stela of the official Amenmose. The largest number of hymns are addressed to the sun-god in his several manifestations. The two long Hymm to the Sun-God of the brothers Suti and HOT show the widened universalist conception of sun worship and also the inclusion of the sun disk, the Aten, among the manifestations of the sun-god. This was the point that the worship of the Aten as a distinct deity had reached in the time of Amenhotep III. The Great Hymn to the Aten recorded in the tomb of the courtier Ay presents in pure form the doctrine of the sole god worked out by Amenhotep IV Akhenaten. The king had taught it to his followers, and it is only through their hymns and prayers, carved in their tombs at El Amarna, that his monotheistic teaching has reached us. The Great Hymn and the shorter hymns and prayers in the Amarna tombs show how completely the doctrine of the one god had been enforced at Amarna, In recording their hopes for a blessed afterlife, the courtiers could no longer turn to Osiris and related comforting beliefs. Only the king, the son of the Aten, remained as guarantor of their survival. From the workmen's village of Deir el-Medina come the Penitential Hymns, which express the personal piety so characteristic of the New INTRODUCTION 7 Kingdom. The same piety informs the short hymns and prayers, written on papyrus, which were transmitted as models to be used in schools. Individualism, inwardness, and humility characterize this piety which had evolved from the more social and cultic religiosity of the earlier periods. The same inwardness underlies the Instruction of Amenemope. Here too the old values have undergone subtle changes. Life is still governed by Moot, the divine order; and as ever success depends on living in accord with Moat. But success is no longer described in terms of material rewards. The ideal man now is modest in status) and he is humble toward gods and men. Continuity and change also characterize the Mortuary Literature of the New Kingdom. The Book of the Dead is a reworking and expansion of the Middle Kingdom Coffin Texts. Instead of being inscribed on coffins, the spells are now written on papyrus scrolls, grouped into chapters, and accompanied by vignettes. In addition, the scribes of the New Kingdom composed new works that were designed as "guides to the beyond." These works are only marginally "literature" and, moreover, they do not lend themselves to presentation in excerpts. Hence only the Book of the Dead is included here in a small sampling. Its most famous part, chapter 125, the judgment of the dead, mixes ancient and honorable moral values with the sorcerer's magic. Morality and magic, seemingly incompatible, were often linked in Egyptian thought and are here closely joined. In the New Kingdom the education and training of scribes was much expanded and systematized, and the genre known as School Texts has no counterpart in the earlier periods. Since a large variety of compositions were used as models for instruction, the term "school texts" embraces a miscellany of works, including documents taken from archives. Within this variety, certain compositions are school texts in the specific sense of coming from the milieu of the schools and reflecting the student-teacher relationship. When such texts were strung together to make a book, we have a regular "school book," of which Papyrus Lansing is an example. More commonly, a papyrus roll contains a variety of compositions that are independent of each other. In one such medley, Papyrus Chester Beatty IV, there appears a short text in which a scribe lists some famous authors of the past and draws the astonishingly skeptical conclusion that the only immortality a man can expect is the immortality of the written word. Lyric poetry was well developed in the Middle Kingdom; but Love Lyrics seem to be a creation of the New Kingdom. At least, no love poems older than the New Kingdom have come to light. The love poems are misunderstood if they are thought to be naive and artless. For they are rich in elaborate wordplays, metaphors, and rare words 8 ANCIENT EGYPTIAN LITERATURE and thereby indicate that they are crafted with deliberation and literate skill. The actual situations of life from which the poems may have arisen are concealed from our view. We do not know enough about the position of women, especially of young unmarried girls, to know how to interpret the free relations of the lovers that are depicted in so many of the poems. The genre Tales was of course well developed in the Middle Kingdom. The New Kingdom adds new motifs, greater length and complexity, and broader horizons. The Report of Wenamun, though included among the tales, stands apart, since it is probably based on an actual report. Even if it is a work of fiction, the incidents are all in the realm of the possible, and the historical background is real. We have seen continuity with the earlier periods in terms of the principal literary categories: private autobiographies, royal historical inscriptions. hymns and prayers, instructions, mortuary spells, and tales. The New Kingdom broadened the genres and added new themes, attitudes, and motifs. It also created two new genres: school texts and love lyrics. As before. my translations are based on the conviction that the Egyptian authors worked in three styles: prose, poetry, and an intermediate style which I have termed symmetrically structured speech, or, orational style. The New Kingdom adds a new variety: the narrative poem. Thus, Egyptian poetry as a whole might be subdivided into hymnic, lyric, didactic, and narrative. It goes without saying that all our literary categorization is tentative. For after a century and a half of study, the contemporary scholar's understanding of the language and literature of ancient Egypt remains imperfect, incomplete, and subject to diverging views. "Le temps conserve de preference ce qui est un peu sec." This remark by Jacques Chardorme, quoted in the preface of Iris Origo's anthology The Vagahrmd Path, seems eminently applicable to the literature of ancient Egypt. Having been physically preserved by the dry sands of the desert, these ancient works endure by virtue of their sober strength. Even at their most lyrical, as in the love poems, the writings are never cloying or sentimental. Up to the end of the New Kingdom, the literature mirrors a society whose members lived in harmony with themselves and with nature. The cares of life could be met with confidence, for the gods ruled the world firmly and justly. Life was both hard and good. PART ONE Monumental Inscriptions I. Inscriptions from Private Tombs The three tomb inscriptions in this section are major representatives of their kind. The Autobiography oj Ahmose son oj Abana continues the traditional genre of lomb autobiography. Its special interest is historical, for it furnishes the principal account of the expulsion of the Hyksos. It is a wholly martial autobiography that describes the actions and career of a soldier. As such it is a rarity among Egyptian autobiographies, for most of them came from members of the civilian bureaucracy. Ahmose began his career as a soldier on board a ship, stepping into the position that his father had held. Having come to the attention of King Ahmose, he was transferred to the north, where he saw action in the decisive battles against the Hyksos, first at Avaris and subsequently at Sharuhen in Palestine. Then he participated in the Nubian campaigns of Kings Amenhotep I and Thutmose 1, where he so distinguished himself that he was promoted to the rank of commander of a crew and given substantial landholdings in his home town Nekheb, modern EI-Kab. Finally he LOok part in the Syrian campaign of Thutmose I in which the king reached the Euphrates. Thus risen from the ranks, he was able to bequeath wealth to his descendants and to found a family which reached the upper echelons of the civil service. His son Itruri and his grandson Paheri became tutors of the king's sons, and Paher-i attained the post of mayor of Nekheb and Iunyt. The style of the autobiography is simple, straightforward, and unadorned. The grandson Paheri, whose career probably began under Thutmose I, built for himself the handsomest of the known tombs of El-Kab. In addition to being mayor of two' towns, he was "scribe of the grain accounts" for an area extending north as far as Dendera. The fine reliefs in his tomb show him overseeing the various agricultural activities that were in his charge. His tomb does not contain an autobiographical prose narration. I nstead he had the rear wall of the main hall inscribed with elaborate prayers and a recital of his virtues, the whole composition designed to help attain a blessed afterlife envisaged in considerable detail. This vision contains many of the features that were incorporated in the spells of the Book of the Dead. The highest official of the state was the vizier. His duties were so important and so numerous that he was installed by the king in person, in a public ceremony in which the king gave him a formal charge. The text of this charge was inscribed on a wall of the sumptuous LOmb of the Vizier Rekhmire, who served King Thutmose Ill. The same text with variants appears in two other T'heban tombs of viziers of the Eighteenth Dynasty. The king's speech is composed in the orational style. II 12 MONUMENTAL INSCRIPTIONS AN<..:IEKT EGYPTIAN LITERATURE THE AUTOBIOGRAPHY OF AHMOSE SON OF ABANA In his Tomb at EI-Kab The inscription is carved in two parts: lines 1-31 on the right-hand wall of the hall of the rock-tomb (east wall), and lines ::S2-40 on the left side of the door wall (south wall). Also on the right-hand wall is .th.c standing relief figure of Ahmose accompanied by the small figure of hiS grandson Paheri. . A list of Ahrnose's landholdings and slaves. not translated here, IS inscribed on the right side of the door wall. b-d. V. LOTet, L'inscription dAhmes [ils Publication: LD III, ｬｾＬ d'Abana, Bibliotheque d'etude, 3 (Cairo, 1910). Urk. IV, I-II. . Translation: BAR, 11, §§ 1·16,38-39,78-82. Urk. deutsch, I.'P· I-h. B. Gunn and A. H. Gardiner,jEA, 5 (1918), 48-54. J. A. WIlson m ANET, pp. 233-234 (excerpts). , . Historical study: C. Vandcrsleyen, Les ｾｇｵ･ｲｳ d AmoSlS, [rmdateur de la XVlIle dynastie, Monographies Reine Elisabeth, I (Brussels, 1971), pp. 17-87. For additional references see PM V, 182 and Vandersleyen, 01'. cit., pp. 17-21. (I) The Crew Commander Ahmose son of Abana,' the justified; he says. I speak to you, all people. I let you know what favors came to me. I have been rewarded with gold seven times m the SIght of the whole land with male and female slaves as well. I have been endowed with vervmany fields. The name of the brave man is in that which he has done; it will not perish in the land forever.' . He speaks as follows. I grew up in the town of Nekheb," my lathe: being a soldier of the King of Upper and Lower Egypt, Seqenenre, the justified. Baba (5) son of Reonct was his name. I became a soldier in his stead on the ship "The Wild Bull" in the nme 01 the Lord of the Two Lands, Nebpehtire," the justified. I was a youth who had not married; I slept in ...' Expulsion of the Hsksos Now when I had established a household,' I was taken to the ship "Northern" because I was brave. I followed the sovereign on foot when he rode about on his chariot. When the town of Avaris was besieged, I fought bravely on foot in his majesty's presence.' There- . upon I was appointed to the ship "Rising in Memphis." Then there was fighting on the water in "Pjedku" of Avaris. I made a seizure (10) and ｣ｾｲ ｩ･､ off a hand." When it was reported to the royal herald the gold of valor was given to me. . . . Then they fought again in this place; I agaIn made a seizure ｴｨｾｲ･ and carried off a hand. Then I was given the gold of valor once agam. Then there was fighting in Egypt to the south of this town. and I carried off a man as a living captive. I went down into the water-lor he was captured on the city side-and crossed the water carrying him. ' 13 When it was reported to the royal herald I was rewarded with gold once more. Then Avaris was despoiled, and I brought spoil from there: one man, three women; total. four persons." His majesty gave them to me as slaves. (15) Then Sharuhen was besieged for three years. His majesty despoiled it and I brought spoil h-om it: two women and a hand. Then the gold of valor was given me, and my captives were given to me as slaves. N ubiam campaign oj King Ahmose Now when his majesty had slain the nomads of Asia, he sailed south Khent-hen-nefer,'! to destroy the Nubian Bowmen. His majesty made a great slaughter among them, and 1 brought spoil from there: 1wo living men and three hands. Then I was rewarded with gold once again, and two female slaves were given to me." His majesty journeyed north, his heart rejoicing in valor and victory. He had conquered southerners, northerners. 1.0 Destruction oj the rebels Aala and Tetian Then Aata came to the South." (20) His fate brought on his doom. The gods of Upper Egypt grasped him. He was found by his majesty at Tent-raa." His majesty carried him off as a living captive, and all his people as booty. J brought two young warriors" as captives from Ihe ship of Aata. Then I was given five persons and portions of land amounting to five arurae in my town. The same was done for the whole crew. Then came that foe named Tetian." He had gathered the malcontents to himself. His majesty slew him; his troop was wiped out. Then I was given three persons and five arurae of land in my town. N ubiam campaign oj King A menhotep I Then I conveyed King Djeserkare;" the justified, when he sailed .outh to Kush, to enlarge (25) the borders of Egypt. His majesty ..note that Nubian Bowman in the midst of his army. They were rurried off in fetters, none missing, the fleeing destroyed as if they had never been. Now I was in the van of our troops and I fought ｲｾ｡ｬ ｹ well. His majesty saw my valor. I carried off two hands and presented them to his majesty. Then his people and his cattle were pursued, and I carried off a living captive and presented him to his majesty. I brought his majesty back to Egypt in two days from "Upper Well," ntld was rewarded with gold. I brought back two female slaves as 14 MONUMENTAL INSCRIPTIONS ANCIENT EGYPTIAN LITERATU Rt:: booty, apart from those that I had presented to his majesty. Then they made me a "Warrior of the Ruler." Nubian campaign of King Thutmo.1e I Then I conveyed King Aakheperkare." the justified, when he sailed south to Khent-hen-nefer. (30) to crush rebellion throughout the lands, to repel the intruders from the desert region. I was brave in his presence in the bad water, in the towing of the ship over the cataract. Thereupon I was made crew commander. Then his majesty l r was informed that the Nubian 1] . At this his majesty became enraged like a leopard. His majesty shot, and his first arrow pierced the chest of that foe. Then those (enemies turned to flee], helpless before his Uraeus. A slaughter was made among them; their dependents were carried off as living captives. (35) His majesty journeyed north, all foreign lands in his grasp, and that wretched Nubian Bowman head downward at the bow of his majesty's ship "Falcon." They landed at Ipet-sut." Syrian campaign of King Thutmose I After this (his majesty) proceeded to Retjenu, to vent his wrath" throughout the lands. When his majesty reached Nahrin, his majest.y found that foe marshalling troops. Then his majesty made a great slaughter of them. Countless were the living captives which his majesty brought hack from his victories. Now I was in the van of our troops, and his majesty saw my valor. I brought a chariot, its horse, and him who was on it as a living- captive. When they were presented to his majesty, I was rewarded with gold once again. (40) I have grown old; I have reached old age. Favored as before, and loved [by my lord], I [rest] in the tomh that I myself made. NOTES 1. The name of his mother, variously transcribed by scholars as Eben, Ibana, Abana, or Abina. 2. A proverb which occurs twice more in inscriptions ofTh utrnose III (Urk. IV, 684 and 780); see B. Uurm, JEA, 12 (1926), 283. 3. The metropolis of the third nome of Upper Egypt, modern El- Kab. 4. Throne name of King Tao II of the Seventeenth Dynasty. 5. Throne name of King Ahmose, the founder of the Eighteenth Dynasty. 6. The meaning of smt snw is unknown. The rendering "hammock of net" of Gunn and Gardiner, op. cu., p. 49, lacks probability. 7. I.e., had married. 8. Ahmose is a marine rather than a sailor. Whether actual naval engagements took place at that time is doubtful. The ships served primarily to transport troops. 15 9. The seizure is a slaying, after which a hand of the dead enemy was cut off and brought back as proof of the killing. For bringing back live prisoners other terms are used. 10. Literally, "heads." II. A name for a portion of Nubia south of the second cataract. See Vandersleyen, op. cit., pp. 64-68. 12. All captives were presented to the king and he distributed some of them to his soldiers. In this incident Ahmose presents two men and receives two women as reward. 13. This enemy seems to have been a Nubian. The name Aata, which could be a title rather than a personal name, is discussed by Gunn and ｇ｡ｲ､ｩｮｾｲＬ op. cit, p. 50 n. 3. and Vandersleyen, op. cit., pp. 75 ff., who makes It plausible that the attack by this "rebel" takes place during or after the king's return journey, and to the north of the second cataract, i.e. in Egypt proper. The region of Lower Nubia between the first and second cataracts was considered to be Egypt by the Egyptians ever since it had been conquered by the kings of the Twelfth Dynasty, even though it had been lost during the Hyksos period and had only recently been reconquered. 14. Or Tjenr-aa: the locality has not been identified. see H. Goedicke, Kush, 15. 16. 17. 18. 19. 20. 13 (1965), 104-105, and Vandersleyen, op. cit., p. 79. On mg3 "young warrior," see Vandersleyen, op. cit., p. 80. This rebel was an Egyptian. Throne name of King Amenhotep I. Throne name of King 'Thutmose I. The northern part of Thebes, modern Karnak. Literally, "to wash his heart." THE PRA YERS OF PAHERI In his Tomb at EI-Kab Paheri's career probably began under Thutmose I and may have lasted through the reign of Queen Hatshepsut. He became a scribe of the treasury and also mayor of the towns of Nekheb and lunyt (EI-Kab and Esna). 'J 'he back wall of the main hall of his tomb was given the shape of a round-topped stela with a niche in its center. The niche was filled by three seated statues, and the surface of the stela was inscribed in horizontal lines with a text that begins in the rounded top and continues on the right and left sides of the niche. This is a mortuary text consisting of four parts: (1) the traditional prayer for offerings in a much enlarged version; (2) an elaborate vision of life in the beyond; (3) a recital of ｐ｡ｾ･ｲｩＧｳ virtuous conduct as an official; (4) an appeal to the living to recite the prayer for offerings, again much more elaborate than such appeals had been in the past. Publication: J. .I. Tylor and F. Ll. Griffith, The Tomb oj Pallen at El Kab; bound with E. Naville, Ahnas el Medineh, Egypt Exploration Fund, lith memoir (London, 1894), the text: pp. 27-31 and pI. 9. J. J. Tylor, Wall Drawings and Monuments oj El Kab: the Tomb oj Paheri (London, I 89!;), the text: pI. 16. Urk. IV, 111-123. Translation: Urk. deutsch; pp. 55-61. G. Fecht, zxs, 92 (1965), For additional references see also PM V, 177-181. 15-23 (lines 5-21). 16 ANCIENT EGYPTIAN LITERATURE The prayer for offerings (I) An offering given by the King (to) Amun, Lord of Thrones-of-the-Two-Lands,' King of eternity, lord of everlastingness, Ruler, lord of the two great plumes, Sole one, primordial, eldest, Primeval, without [equal], [Creator] of men and gods, Living flame that came from Nun, [Maker] of light for mankind; (And) Nekhbet, the White one of Nekhen,' Mistress of heaven, lady of the Two Lands; (And) Osiris Khentamentiu, Lord of Thinis, great in Abydos; (And) Hathor, mistress of the desert, Strong of heart among the gods; (And) Ptah-Sokar, lord of Shetyt," Anubis, lord of Rostau," (And) the Enneads, great and small. May they give a thousand of bread, beer, beef and fowl, A thousand of food-offerings, A thousand of drink-offerings, All the plants that sprout from earth, A thousand of all things good and pure, That are offered to the eternal lord; To receive the bread that came before (him), The milk that came upon the altar, To drink the water that llows from Yebu," On the monthly feast, the sixth-day feast, The half-monthly feast, the great procession, The rise of Sothis, the wag-feast, The Thoth-feast, the first-birth feast, The birth of Isis, the procession of Min, The procession of the sem-priest, The evening meal. the rise of the riverThe feasts of heaven on their fixed days, In accord with daily custom. You are clothed in the robe 'of finest linen, The garments that clad the Hesh of the god; You are anointed with pure oil, You drink water from the altar's rim; MONUMENTAL INSCRIPTIONS You partake of its possessions, As a noble in front of the blessed; For the ka of the Mayor of Nekheb, The Scribe Paheri, the justified, (5) The loyal trusty of his lord. The life in the beyond You come in, you go out, Your heart in joy at the praise of the lord of gods; A good burial after revered old age, After old age has come. You take your place in the lord-of-life,' You come to the earth in the tomb of the west. To become indeed a living ba. lt shall thrive on bread, water, and air; To assume the form of phoenix, swallow, Of falcon or heron, as you wish. You cross in the ferry without being hindered, You fare on the water's flowing- Hood. You come to life a second time, Your!Ja shall not forsake your corpse. Your ba is divine among the spirits, The worthy ba's converse with vou. You join them to receive what is given on earth. You thrive on water, you breathe air, You drink as your heart desires. Your eyes are g-iven you to see, Your ears to hear what is spoken; Your mouth speaks. your feet walk, Your hands, your arms have motion. Your flesh is firm, your muscles arc smooth, You delight in all your limbs; You count your members: all there, sound, There is no fault in what is yours. Your heart is yours in very truth. You have your own, your former heart. You rise to heaven. you open dot.' In any shape that you desire. You are summoned daily to Wcnnofer's altar. VOLI receive the bread that comes before (him). The offering to the lord of the sacred land; For the ka of the Mayor of Nckheb. the Mavor of l unvr," Who counts the grain from Inner" to Ａ｜･ｫｨｾ｢Ｌ . 17 18 ANCIENT EGYPTIAN LITERATURE The watchful leader, (10) free of fault, The Scribe Paheri, the justified. You eat bread beside the god, At the great terrace of the Ennead's Lord; You turn from there to where he is, In the midst of the leading council. You walk about among them, You consort with the Horus-servants; You go up, you go down, unhindered, You are not turned back at the gate of dat. The portals of lightland open for you, The bolts slide back of themselves; You reach the Hall of the Two Truths," The god who is in it welcomes you. You settle down in the netherworld, You stride about in the city (15) of Hapy." Your heart rejoices as you plow In your plot in the Field of Reeds; You are rewarded with what you have grown, You gather a harvest rich in grain. The rope is roped for you in the ferry, You sail as your heart desires. You go outdoors each morning, You return each evening. The torch is lit for you at night, Until the sun shines on your breast. One says to you, "Welcome, welcome," In this your house of the living. You see Re in heaven's lightland, You watch (20) Amun as he dawns. You waken gladly every day, All afflictions are expelled. You traverse eternity in joy. In the favor of the god who is in yoU. 12 Your heart is with you without failing you, Your provisions remain. in their place; For the ka of the Scribe Paheri, the justified. Palin! recalls his blameless {mulur!' He says: I am a noble who served his lord, One skilled and free of negligence. I walked on the road I had explored, MONUMENTAL INSCRIPTIONS I knew the outcome of life. I reckoned the limits in the books, The boundaries of the king's concerns, All things that pertained to the palace, Like Hapy in his course to the (25) sea." My mouth was firm in serving the lord, I was fearful of deficiency; I did not neglect making payment in full, I did not take a slice of the expense. I was guided by my own heart On the road of those praised by the king. My pen of reed made me renowned, It gave me right in the council; It made my nature, I "surpassed ' the nobles, My good character raised me high, I was summoned as one who is blameless. (30) Were I to be placed on the scales, I would come out complete, whole, sound. I came and went with a steady heart, I told no lie to anyone. I knew the god who dwells in man, Knowing him I knew this from that. I did the tasks as they were ordered, I did not confuse the report with the reporter, I did not speak with low-class words, I did not talk to worthless (35) people. I was a model of kindliness, One praised who came praised from the womb. The Mayor of Nekheb, Paheri, the justified, Son of the tutor of the prince, the scribe Itruri, the justified, Born of the Lady Kam, the justified. The ap/H'tl! to thr Ihoing: He says: Listen, all who now have being, I speak to you without deceit; You who live, who have existence, Nobles, people, upon earth; Servants of god, priests, attendants, Every scribe who holds the palette, Who is skilled in words of god;" Whosoever is good to his subjects, 19 , 20 ANCIENT EGYPTIAN LITERATURE MONUMENTAL INSCRIPTIONS Whosoever excels in his (40) task: Re. everlasting, will commend you, Also Nekhbet, the White one of Nekhen, And whoever guides your task." You will bequeath to your children, If you say, "An offering, given by the king," In the form in which it is written; "An invocation-offering," as said by the fathers, And as it comes from the mouth of god. Whosoever will bend his arm, He will be on the path of truth. To act as befits, as conforms to the r'ules, Is to bear witness before this stela. Your thousand of bread, your thousand of beer, Your hundredthousand of all good things, Offered pure to the Osiris, Mayor of Nekheb. Mayor of lunyt, Trusty of the treasurer on the southern journey (45), The worthy Scribe of the accounts, the justified Paheri. ] say to you, I let you know: It is a recital without expense," It does not make poor, it makes no trouble; It means no quarrel with another, It is no coercing one who is needy. It is a pleasing speech that uplifts, The heart does not tire to hear it. The breath of the mouth, it is not eaten, There is no strain, no fatigue in it. It is good for you when you do it, You will find in it [profit] and (50) praise. While I was in the land of the living, No sin against god was reproached me. I have become an equipped [blessed spirit], I have furnished my place in the graveyard. J have what I need in all things, I shall not fail to respond. The dead is father to him who acts for him, He forgets not him who libates for him, It is good for you to listen! 21 NOTES I. The temple of Amun at Karnak. 2. In addition to being the goddess of the town of Nekheb. Nekhbet was closely associated with the town of Nekhen (Hieraconpolis}, which faced Nekheb across the river. 3. Name of a sanctuary of Ptah-Sokar. 4. Term for the necropolis, often specifically that of Giza. 5. Elephantine. where the waters of the Nile were thought to emerge from the ground. 6. A metaphor for the coffin. 7. A region of the sky often identified with the netherworld. 8. Modern Esna. 9. Modern Dendera. 10. The hall in which the judgment of the dead took place as described in chapter 125 of the Book of the Dead. 11. Hapy, the Nile god, dwelled in the netherworld. .1.2. On the notion of the god who dwells in man see Bonnet, RARG, pp. 225-228. 13. This seems to mean that Paheri observed the proper limits in his administrative activities, just as the Nile stays on course. 14. Le.. in writing. The god Thoth had invented the art of writing. 15. The specific gods who were the patrons of the various professions. 16. I.e., the recitation of the offering formula is a simple and easy task that requires no exertion. THE INSTALLATION OF THE VIZIER RF.KIIMIRF. In his Tomb at Thebes The reliefs and texts in this splendid tomb give a many-faceted account of the activities of the vizier Rekhrnire, who served under King Thutmose III. The principal texts are: (I) the autobiography; (2) the king's installation speech; (3) the description of The duties of the vizier. Only the second text, the royal installation speech, is translated here. The Text is carved in vertical columns on the west wall of the transverse hall. The accompanying relief shows Thutmose I II enthroned. The figure of Rekh mire. who stood before the king, has been destroyed. Publication: P. E. Newberry, The Life of Rekhmara (London, 1900), pis. 9-10. A. H. Gardiner, RT, 25 (1904), 1-19. K. Sethe. Die Emsetzung des Vizien unter der 18. Dynastie, Untersuchungen, 5/2 (Leipzig, :'>J. de G. Davies, The Tomb 01 Rekh1912). Urk. IV, 1085-1093. "!i-Ue' at Thebes, The Metropolitan Museum of An Egyptian Expedinon. vol. II (New York, ｬｾ Ｔ ＩＬ pp. 84-8H and pls. xiv-xv. R. O. Faulkner,JFA. 4J (195:)), IH-29 (the best text copy). Translation: BAR. II. *§66:,-670. 22 ANCIENT EGYPTIAN LITERATURE Legend accompanying the scene (I) The charge placed upon the vizier Rekhmire. The council is brought into the hall of Pharaoh. The vizier Rekhmire is ushered in, newly appointed. ThR speech of Pharaoh His majesty said to him: Look to the office of vizier, (5) Watch over all that is done in it, Lo, it is the pillar for the whole land. La, being vizier, La, it is not sweet, Lo, it is bitter as gall.' Lo, he is the copper that shields the gold of his master's house, La, he is not one who bends his face to magistrates and councillors. Not one who makes of anyone his client. Lo, what a man does in his master's house will be his happiness. Lo, he shall not act [lin the house1] of another. Lo, petitioners come from the South and the North, The whole land is eager for [the counsel of the vizier]: See to it that all is done according to law, That all is done exactly right, In [giving a man] his vindication. Lo, the magistrate who judges in public, Wind and water report all that he does, La, there is none who ignores his deeds. If he makes [Ia mistake in decidingl] his case. And fails to reveal it through the mouth of the clerk. It will be known (10) through the mouth of him whom he judged, Through his telling it to the clerk by saying: "This is not the decision of my case.:" If the petitioner is sent -------- or magistrate, One will not ignore what he did. Lo, the magistrate's safety is acting by the rule. In acting on a petitioner's speech; Then the judged [cannot say]: "I was not given my Tight." I A proverb in the Book of Memphis says: "Gracious king, lawful vizier."]" Avoid what was said of the vizier Akhtoy, That he denied his own people for the sake of others, MONUMENTAL INSCRIPTIONS For fear of being falsely called [partial]. If one of them appealed a judgment, That he had planned to do to him, He persisted in denying him, But that is excess of justice. (15) Do not judge unfairly, God abhors partiality; This is an instruction, Plan to act accordingly. Regard one you know like one you don't know, One near you like one far from you. The magistrate who acts like this, He will succeed here in this place. Do not pass over a petitioner, Before you have considered his speech. When a petitioner is about to petition you, Don't dismiss what he says as already said. Deny him after you let him hear On what account you have denied him. La, it is said: "A petitioner wants his plea considered Rather than have his case adjudged." Do not scold a man wrongfully, Scold where scolding is due. Cast your fear, that you be feared. The feared magistrate is a magistrate. A magistrate's worth is that he does right, But if a man makes himself feared a million times, People think something is wrong with him, And they don't say of him, "He is a man." This too is said: A magistrate (20) who lies comes out as he deserves. La. you succeed in doing this office by doing justice, La, doing justice is what is wanted in the actions of the vizier, 1.0. the vizier is its true guardian since the time of god. La. what one says of the vizier's chief scribe: "Scribe of Justice" one says of him. As to the hall in which you judge. It has a room full of [written] decisions. He who docs justice before all people, He is the vizier. 1.0, a man remains in his office, I f he arts as he is charged, 23 24 ANCIENT EGYPTIAN LITERATURE Innocent is the man who acts as he is told. Do not act willfully In a case where the law is known; For as regards the headstrong man,' The Lord prefers the timid to the headstrong man. Act then in accord with the charge given you. Lo, ['it is laid upon you "l. II. Inscriptionsfrom Royal Monuments Furthermore. pay attention to the plowlands when they are being confirmed. If you are absent from the inspection, you shall send the chief inspectors and chief controllers to inspect. If anyone has made an inspection before you, you shall question him. May you act according to your charge." OIlFLlSK INSCRIPTIONS OF QUEEN HATSHEI'SUT In the Temple of Karnak Queen Hatshepsut erected four obelisks in the temple of Amun at Karnak, two of which have disappeared entirely. Of the remaining pair, the northern one still stands in its original position, while its companion has fallen. The obelisks are of pink Assuan granite. A column of inscription was carved on each of the four sides of the shaft, and subsequently side columns with offering scenes were added. The bases on which the obelisks rested were also inscribed on all foul' sides. The shaft and base inscriptions of the standing obelisk (except for the later additions to the shaft) are translated below_The obelisk is 97.5 feet high and is now the tallest standing obelisk in Egypt. The base inscription is a single text of thirty-two lines which circles the base beginning on the south side. In the inscriptions the Queen makes several emphatic points: Her devotion to her divine father Amun and to her earthlv father Thutmose I. The obelisks are erected to the glory of ａ ｭ ｾ and to the memory of T'hutmose 1. Furthermore, she wants it correctly understood that each obelisk consists of a single monolith of granite, and that their gilding had required inordinate amounts of the finest gold. Lastly, there is the theme of her right to the throne, an ever present concern in her inscriptions: her father Amun had destined her to he king. Masculine and feminine designations of her person alternate in her pronouncements: she is the son and the daughter of Amun. NOTES 1. On the use of iterated mk, "10," see my article inJNES, 30 (1971), 69-72. 2. The five lines are difficult and the translations differ widely. 3. On this passage see my note in the WiLmn Festschrift, pp. 63-65, and also H. Ccedicke's new interpretation in jARCE, 9 (1971/72), 69-72. 4. The same observation occurs in the Instruction oj Ptahhotep, lines 268-269. S. Dmi n, "touching upon," means "as regards"; it is the same evolution of meaning as in Hebrew be-noge'a. The sljm-lb is the man who is willful, arrogant, violent, and the like. 6. This final passage is written in prose and fits better with the text called "duties of the vizier" which is carved on the wall opposite the "installation" text. Publication: r.n, III, 22-24. Urk. IV, 356-369. Translation: BAR, II, §§308-319. Shaft Inscriptions Westside. Horus: Mighty-of-ka's; Two Ladies: Flourishing-in-years; Divine-of-diadems; King of Upper and Lower Egypt, Lord of the Two Lands: Mokare. She made as her monument for her rather Amun, Lord of Thrones-of-the-Two-Lands, the erecting for him of two great obelisks at the august portal, "Amun-great-inmajesty." Wrought with very fine electrum,' they illuminate the Two lands like Aten." Never was the like made since earth's beginning. M,.de for him by the Son of Re, Hatshepsut Khenemet-Arnun, given life Ii ke Re forever. Ｈｾｯｬ､ＭｈｯｲｵｳＺ 25 26 ANCIENT EG YPTIAN LITERATURE Southside. Horus: Mighty-of-ka's; King of Upper and Lower Egypt: Makare, shining image of Amun, whom he made appear as King upon the throne of Horus, in front of the holies of the palace; whom the Great Ennead nursed to be mistress of the circuit of Aten. They have endowed her with life, dominion, and joy in front of the living; the Son of Re: Hiushepsut Khenerru:t-Amun, beloved of Arnen-Re, King of Gods, given life like Re forever. Eastside. Horus: Mighty-of-ka's; King of Upper and Lower Egypt: Makare, beloved of Amen-Re. Her majesty has recorded the name of her father on this enduring monument. Inasmuch as favor was shown to the King of Upper and Lower Egypt, Aakhepcrkare," by the majesty of this god, accordingly these two great obelisks were erected by her majesty for the first time. For it was said by the Lord of Gods: "Your father. the King of Upper and Lower Egypt, Aakheperkarc. gave instruction to erect obelisks, and your majesty shall multiply monuments, so as to live forever." Northside. Horus: Mighty-of-hats; Two Ladies: Flourishing-in-years; Gold-Horus: Divine-of-diadems; King of Upper and Lower Eb"YPt, Lord of the Two Lands: Makare. Her father Amun has established her great name upon the august ished-tvee.' Her annals are millions of years, united with life, stability, and dominion. The Son of Re. Hatshepsut Khenemet-Amun, heloved of Amen-Re, King of Gods, is [rthe builder of this beautiful monument."] which she made for him on the first occurrence of the jubilee, so that she will have life forever. Base Inscription (I) The Living Horus: Mi!(hty-of-ka's; Two Ladies: Flourishing-inyears; Gold-Horus: Divine-of-diadems; King of Upper and ｌｯｾ･ｲ Egvpt: Makare; Daughter of Re: Hatshepsut Khenemet-Amun, who lives fo;evcr. The daughter of Arncn-Re. his beloved, his only one who came from him; shining image of the Lord-of-all; whose beauty was fashioned by the powers of On; who holds the Two Lands like her maker; whom he created so as to wear his diadems; who has forms like Khepri, who rises like Harakhti; pure egg, splendid seed, whom the Two Magicians nursed; whom Amun himself made appear upon the throne of Southern On;' whom he chose as guardian of Egypt, as protector of nobles and commoners. The Horus who championed her father, the eldest of Kamutef; (5) whom Re begot so as to have beneficent offspring on earth, for the well-being of mankind. His living image, the King of Upper and Lower Egypt, Makare, the fine gold of kings. She made as her monument for her father Amun, Lord of Thrones-of-the-Two-Lands, presiding over Ipet-sut, the making for MONUMENTAl. INSCRIPTIONS 27 him of two great obelisks of hard granite of the South, their upper side' being of electrurn. of the best of all foreign lands. Seen on both sides of the river, their rays Aood the Two La-nds when Atcn dawns between them, as he rises in heaven's lightland. Spenh of the Quem I have done this with a loving heart for my father Amun; Initiated in his secret of the beginning, Acquainted with his beneficent might, I did not forget whatever he had ordained. My majesty knows his divinity, I acted under his command; It was he who led me, I did not plan a work without his doing. (10) It was he who gave directions, I did not sleep because of his temple, I did not stray from what he commanded. My heart was Sia' before my father, I entered into the plans of his heart. I did not turn my back to the city of the All-Lord, Rather did I turn my face to it. I know that Ipet-sut is the lightland on earth, The august hill of the beginning, The Sacred Eye of the All-Lord, His favored place that bears his beauty, That gathers in his followers. It is the King himself who says: I declare before the folk who shall be in the future Who shall observe the monument I made for my ｦｾｴｨ･ｲＬ Who shall speak in discussion, Who shall look to posterityIt was when I sat in the palace, And thought of my maker, (15) That my heart led me to make for him Two obelisks of electrum, Whose summits would reach the heavens, In the august hall of columns, Between the two great portals of the King, The Strong Bull, King Aakheperkare, the Horus triumphant.' Now my heart turns to and fro, In thinking what will the people say, They who shall see my monument in after years, And shall speak of what I have done. 28 ANCIENT EGYPTIAK l.IT£.RATURE Beware of saying, "I know not, I know not: Why has this been done? To fashion a mountain of gold throughout, Like something that just happened." I swear, as I am loved of Re, As Amun, my father, favors me, As my nostrils are refreshed with life and dominion, As I wear the white crown, As I appear with the red crown, , . ' As the Two Lords have joined (20) their portlons for me, As I rule this land like the son of Isis, As I am mighty like the son of Nut. As Re rests in the evening bark, As he prevails in the morning bark, As he joins his two mothers in the god's ship, As sky endures, as his creation lasts, As I shall be eternal like an undying star, As I shall rest in life like AtumSo as regards these two great obelisks, Wrought with electrum by my majesty for my father Amun, In order that my name may endure in this temple, For eternity and everlastingness, They are each of one block of hard granite, Without seam, without joining together! My majesty began work on them in year 15, second month of winter, day I, ending in year 16, fourth month of sun:mer, last day, totalmg seven months of quarry work. (25) I did it for him out of affection, as a king for a god. It was my wish to make them for him gIlded wah electrum. "Their foil'lies on their body," is what I expect people to say. My mouth is effective in its speech; I do not go back on my word. Hear ye! I gave for them of the finest electt'um. I measured it by the gallon like sacks of grain. My majesty summoned a quantIty beyond what the Two Lands had yet seen. The ignorant and the wise know It. Not shall he who hears it say, "It is a boast," what I have said; Rather say. "How like her it is, She is devoted to her father!" 1.0, the god knows me well, ' Amun, Lord of Thrones-of-the-Two-Lands; He made me rule (30) Black Land and Red Land as reward, No one rebels against me in all lands. MONUMENTAL Ir-iSCRTPTlONS 29 All foreign lands are my subjects, He placed my border at the limits of heaven, What Aten encircles labors for me, He gave it to him who Gillie from him, Knowing I would rule it for him, I am his daughter in very truth, Who serves him, who knows what he ordains. My reward from mv father is life-stability-rule. On the Horus throne of all the living. eternally like Rc. NOTE.S I. ()'m, "electrum," or, "fine gold," designated the f{old with a high silver content which was especially prized. 2. Early in the Eighteenth Dynasty, the sun disk, itn, achieved the status of a deity. 3. King Thutmose I, the father of Hatshepsut. 4. A tree revered as the tree of life, on whose leaves the names and years of kings were recorded by the gods. The scene of recording is often depicted in Ramesside temples. The tree is depicted as a leafy fruit-tree. Just what kind of tree the Egyptians thought of is not known. 5, Thebes was often called "Heliopolis of the South"; see H. Kees, Orientalia, 18 (1949). 434-436, 6. Gun ｾｲｹＬ "their upper side," seems to mean "their surface." In any case it does not mean "their summits." That is to say, not merely the summits of the obelisks were gilded, but rather the entire shafts. 7. The personification of the concept of understanding, S. Thutmosc I had built the two pylons now numbered IV and V, and a hyposryle hall between them. Hatshepsut removed its wooden ceiling. thus turning the hall into a colonnaded court, and erected her two obelisks in it. g, Literally, "their side." The meaning seems to be that the gold foil forms a solid sheath. FROM TilE ANNALS 0.' THUTMOSE III The First Campaign: The Battle of Megiddo Beginning in the first year of his reign, and over a period of twenty years, Thutmosc III conducted a series of at least sixteen campaigns in Asia by which he established Egypt's Asiatic empire. The year-by-year record of the campaigns was carved on the walls of two halls located behind Pylon No. VI in the temple of Karnak. The first campaign is narrated at length; the others are told more brieAy. The "Annals," as these records are called, are written in a direct and factual manner, They are thus both a primary historical source and an example of Egyptian royal records at their most realistic and least rhetorical. The account of the first campaign is carved in vertical columns on the north wall of the second, or eastern, hall. Many of the lines have lost portions at the top or bottom. 30 MONUMENTAL INSCRIPTIONS ANCIENT EGYPTIAiII LITERATURE u-« Publication: IV, 645-667. Translation: BAR, II. ﾧｾＹＱａＴＳＮ H. H. Xelson. The Rattle ｾｉ Megiddo (Chicago, I'll:l). R. O. Faulkner, JEA, 28 (1942), 2-10. .J. A. wilson in ａｉｾｲｅｔＮ pp. 234-238. E. Edel in Galling, Textbuch, pp. 14-20. Study: H. Grapow, Studien w den Annalen Ttnumosis des Druten, Abhandlungen der deutschen Akadcrnie der Wissenschaften. Berlin. Phil.-hist. Kl., 191i/2 (Berlin, 1949). (I) Horus: Strong-Bull-arisen-in-Thebes; [Two Ladies: Enduringin-kingship-like-Re-in-heaven; Gold-Horus: Mighty-in-strength, Majestic-in-appearance]; the King oflJpper and Lower Egypt, Lord of the Two Lands: Mmkheperre; the Son ofRe, [of his hody: Thutmose, given life forever]. His majesty commanded to record [the victories his father Amun had given him] by an inscription in the temple which bis majesty had made for [his father Arnun, so as to record] (5) each campaign, together with the booty which [his majesty] had brought [from it, and the tribute of every foreign land] tbat his father Re had given him. Year 22,' fourth month of winter, day 2.'i, [his majesty passed the fortress of] Sile on the first campaig-n of victory [to smite those who attacked] the borders of Egypt, in valor [strength, might, and right]. For a [long] period of years ------ (10) plunder, with every man [serving]---. For it had happened in the time of other (kings) that the garrison there' was (only) in Sharuhen, while from Yerdj to the ends of the earth there was rebellion against his majesty. Year 23, first month of summer, day 4, the day of the feast of the King's Coronation, (arriving) at the town of "Conquest-of-the-Ruler' [the Syrian name of which is] Gaza. [Year 23] (15), first month of summer, day 5, departure from this place in valor, [strength], might, and right, to overthrow that wretched enemy," to extend the borders of Egypt, his father, mighty and victorious Amun, having commanded that he conquer. Year 23, first month of summer, day 16, (arrival) at the lawn of Yehem. [His majesty] ordered a consultation with his valiant army, saying: "That wretched foe (20) of Kadesh has come and entered into Megiddo and is [there] at this moment. He has gathered to him the princes of [all] the foreign lands [that had been loyal] to Egypt, as well as those from as far as Nahrin, consisting of---, Khor and Kedy, their horses, their armies, [their people]. And he says-it is reported'I shall wait [and fight his majesty here] (25) in Megiddo.' (Now) tell me [what you think]." They said to his majesty: "How will it be to go [on] this road which becomes narrow, when it is [reported] that the enemies are waiting there [beyond and they] are numerous? Will not horse go behind 31 [horse] (30) and [soldiers] and people too? Shall our vanguard be while the [rearguard] waits here in Ar una," unable to fight? I here are two (other) roads here. One of the roads is [to our eastJ and [comes out] at Taanach. The other ison the (35) north side of Djefti, so that we come .out to the north of Megiddo. May our valiant lord proceed on whichever of [these 1seems best to him. Do not make us go on that difficult road!" Then messages ------, which they had said before. The speech of the majesty of the palace: "I swear, (40) as Re loves me, as my father Amun favors me, as my nostrils are refreshed with life and dominion my majesty shall proceed on this Aruna road! Let him of you who ｾＧ｜ ｉｳｨ･ go on those roads you spoke of. Let him of you who wishes come III my majesty's following. Or they will say, those (45) foes whom Re abhors: 'Has his majesty gone on another road because he is afraid of us?' So they will say." They said to his majesty: "May your father Amun, Lord of Thronesof-the-Twa-Lands, who presides over Ipct-sut. do [as you wish]! We are followers of [your majesty] wherever your majestv goes! A servant follows his lord." . {His majesty ordered to] (50) tell the whole army: ["Your valiant lord WIll guide your steps on] this road which becomes narrow." [For his majesty had taken] an oath, saying: "I shall not let [my valiant army] go hefore me from [this place!" Thus his majesty resolved] that he himself should go before his army. [Every man] was informed (55) of his order of march, horse following horse, with his majesty at the head of his army. Year 23, first month of summer, day 19, awakening in [life] in the royal tent at the town of Aruna. Northward journey by my' majesty WIth my father Amen-Re, Lord of Thrones-of-the-Two-Lands, [that he might open the ways] before me, Harakhti fortifying [the heart of my valiant army], (60) my father Amun strengthening [my majesty's] firm, and --- protecting my majesty, Coming out (of the pass) by his majesty [at the head of his army], Ilr,ouped III many ballahons, [without meeting] a single [enemy]. II heir] sou.thern wmg was at Taanach. and [their] northern wing on the [north] SIde [of the Qma valley. Then] (6.'i) his majesty called to Ihem: ＢＭ ｾ Ｍ Ｌ they are fallen' The wretched enemy --Amun ------. GIve (70) [praise to him, extol the might] or his majesty, for his strength IS greater than ------. [He has protected the rearguard of] hls,ma:Jesty's army ir,l Aruna." Now while the rearguard of his majesty's va,hant army was still at Aruna, the vanguard had come out into the Qina valley, and they filled the opening of the valley. .The.n they said to his majesty: (75) "1.0, his majesty has come out with his valiant troops and they fill the valley. May our valiant lord listen to ｾｧｨｴｭ ,. AN(:lli.N'I' n;yPTIAN LITERATURE llllflllillil'. Mnv 0111" lord watch for us the rearguard of his army with II III 1'1'1Illk. \\' 11('11 lilt' rearguard has come out to us in the open, then we flIlI.dl Ilgllt ｡ｾｩｬｳＨ those f()reigners; then we shall not be concerned ;11 If 1111 I h(' l"l'arguard of (80) our army!" His majesty halted in the open. I It' s.u jdown] there to watch the rear guard of his valiant army. Now when the last of the lead-troops had come out from this road, the shadow turned.' His majesty arrived at the south ofMegiddo, on the shore of the Qina hrook, when the seventh hour was in (its) course of day. A camp was laid out for his majesty, and the whole army was told: "Prepare vourselves! Make your weapons ready! For one will engage in combat ｾｩｴｨ that wretched foe in the morning; ｦｯｲ ｮ･Ｍ ｾ ＮＢ Restingin the royal camp. Giving provisions to the officers, rations to the attendants. Posting the watch of the army; saying to them: "Steadfast, steadfast! Vigilant, vigilant!" Awakening in life in the royal rent. One came to tell his majesty: "The region is safe. and so are the troops of the south and the north." liN The hattie Year 23, first month of summer. day 21. the exact day of the feast of the new moon. Appearance nfthe King at dawn. An order was given to the whole army to pass ---. (R!"I) His majesty set out on a chariot offine gold, decked in his shining armor like strong-armed Horus, lord of action, like Mont of Thebes. his father Amun strengthening his arm. The southern wing of his majesty's army was at a hill south of the Qina [brook], and the northern wing to the northwest of Megiddo, wbile his majesty "vas in their center. Arnun protecting his person (in) the melee. and tbe strength of [Seth pervading] his limbs. Then his majesty overwhelmed them at the head of his army, When they saw his majesty overwhelming them, they fled headlong [to] Megiddo with faces of fear, abandoning their horses, their chariots of gold and silver, so as to be hoisted up into the town by pulling at their garments. For the people had shut the town behind them, and they now [lowered] garments to hoist them up into the town. Now If hIS majesty's troops had not set their hearts to plundering the possessions of the enemies, they would have [captured] Megiddo at this moment, when the wretched foe of Kadesh and the wretched foe of this town were being pulled up hurriedly so as to admit them into their town. For the fear of his majesty had entered [their bodies], and their arms sank as his diadem overwhelmed them. Then their horses were captured. and their chariots of gold and silver became an easy [prey]. Their ranks were lying stretched out on their backs like fish in the bight ofa net, while his majesty's valiant army MONUMENTAL INSCRIPTIONS II counted their possessions. Captured was the tent of that wretch.d [foe], which was worked [with silver]. ------. Then the entire Ｂｲｭｾ jubilated and gave praise to Amun [for the victory] he had given tel hi. son on [that day. They lauded] his majesty and extolled his victory, Then they presented. the plunder they had taken: hands, Iivloll prisoners. horses. chariots of gold and silver and of [r painted work "'I', Siege and surrender oj Megiddo " (90) ------. [Then his majesty] commanded his army, saying: Grasp well, grasp well, [my] valiant [army]! Lo, [all the foreign lands] are placed [in this town by the will of] Re on this day. Inasmuch as every prrnce of every [northern] land is shut up within it, the capture of Megiddo is the capture of a thousand towns! Grasp firmly, firmly!" -:-----. [Orders were given to] the troop-commanders to [provide for their soldiers and to let] every [man know] his place. They measured the town, surrounded (it) with a ditch, and walled (it) up with fresh timber from all their fruit trees. His majesty himself was on the fort east of the town, guarding [it day and night]. ------ [surrounded] by a thick wall ------ its thickness. It was given the name "Menkheperre-Encircler-of-Asiatics:' Guards were placed at the camp of his majesty and were told: "Steadfast, steadfast! Vigilant, vigilant!" 1lis majesty ------. [No one] of them [was permitted to come] out heyond this wall, except for a coming out to rknock"1 at the gate of their fortress. H Now all that his majesty did to this town and to the wretched foe and his wretched army was recorded on its day by the name of the sortie and by the name of the troop-commander. ------. They are recorded Oil a roll of leather in the temple of Amun to this day.' Now the princes of this foreign land came on their bellies to kiss the ground to the might of his majesty, and to beg breath for their nostrils, !l('('3USe of the greatness of his strength and the extent of the power of [Arnun over (95) all foreign lands]. ------, all the princes captured bv his majesty's might bearing their tribute of silver, gold, fapis lazuli, and turquoise, and carrying grain, wine, and large and small cattle for his majesty's army; one group among them bore tribute on the journey "ourh. Then his majesty appointed the rulers anew for [every town] I List of the booty which his majesty's army brought from the town of] M"giddo. Living prisoners: 340. Hands: 83. Horses: 2,041. Foals: 191. S'allions: 6. Colts: ---. One chariot of that foe worked in !(old, with a r pole' of gold. One fine chariot of the prince of[Megiddo], worked in 1I01d. [Chariots of the allied princes: 30]. Chariots of his wretched urmy: !!92. Total: 924, One fine bronze coat of mail belonging to that MONUMENTAL INSCRIPTIONS ANCIENT EG YPTIAN LITERATURE 34 enemy. One fine bronze coat of mail ｢･ｾｯｮｧｩ Ｎ to the prince ｯｾ Megiddo. lCLeather'j coats of mail belongmg to hIS wretched army .. 200. Bows: 502. Pules of mry-wood worked with SIlver from the Lent ol that enemy: 7. And the army of ｛ｨｩｳｾ majestvl had captured [cattle belonging to this town] ------: 381. Cows: 1,929. Goats. 2,000. Sheep: 20,.',00. . b List of what was carried off afterward by the Kmg from t e household goods of the enemy of Yanoam, Inuge s, and I1erenkeru, together with the property of the towns that had been loyal to him which were captured by [the might of hIS majestv] Ｍｾ ＭＮ [Maryan-warriorsj" belonging to them: 38. Children ot .that enemy ｾｮＺ of the princes with him: 84. ｍｾＱＩ｡Ｍｗｲｮｯｳ belongmg La them. o. Male and female slaves and their children: 1,790. Pardoned persons who had come out from that enemy because of hunger: 103. Total: 2,503. In addition, bowls of costly stone and gold, and varIOUS vessels (100) . One large jar of Syrian workn;anship. J ｡ｾｳＬ bowls, plates. various drinking vessels, ｬ｡ｲｾ｣ ｾ･ｴ ｬ ｳＬ k:lIves: fx+] II, ｭ ｡ ｾ ｧ 1,784 deben." Gold in r disks l skillfully crafted. and many Sliver r disks l making 900 deben and J kite. A silver statue ------. -----.-with a head of gold. Walking sticks with human heads:" 3. Carrymg chairs of that enemy of ivory, ebony, and ssn4m-wood ｷｯｾｫ･､ with gold: 6. Footstools belonging to them: 6. Large tables of Ivory and ssndm-wood: fi. One bed ofssndm-wood worked with gold and all costly stones in the manner of a krkr, belonging tu that enemy, ｷｯｲｾ･､ With gold tbroughout. A statue of ebony of that enemy worked WIth gold with a head of lapis lazuli. Ｍ ｾ Ｌ bronze vessels and much clothmg of that enemy. . , ' The fields were made into plots and assigned to royalmspectors 10 order to reap their harvest. List of the ｨ｡ｲｶｾ ｈ ｷｨｩ､ｾ his, majesty brought from the fields of Megiddo. Sacks of ｷｨｾ｡ｴＺ 207 ,.iOO[ + x], apart from what was cut as forage by his majesty S army. ------. NOTES 1. In reckoning his regnal years, Thutmose ｬｾＡＮ ｩｾ｣ｯｲｰｾＬｔ｡ｴ･､ Ｌｾｨ･ twenty-one years of Hatshepsut's rule. Thus "year 22 IS In fact year 1 of his reign. 2. In Palestine. 3, The prince of Kadesh. 4. The army is actually at Yehem. Aruna was the next stop, ｲｾ｡｣ｨ･､ after a three day march, and it was there that the narrow mountam pass began. . h f h t at ｾ｡ｲｴｳ＿ t e 5. The change into a first person nanat.lYe ｳｾｧ･ｴ document 10 the o.. r 1Ig m a , in the form of a campaign diary, were. wrmen h . first person and the whole was subsequently transp.osed, wit S?r.n e ｭｾｯｮﾷ sistencv, into the more formal third person narration. The original diary is mentioned in line 94. 35 6. Sethe's restoration of "south" in line 64 (Urk. IV, 653) is impossible. If the enemy's northern wing had been on the south side of the Qina valley, the Egyptian army, coming up from the south, could not have entered the valley unobserved, Either "north" must be restored, or the restoration "of the Qina valley" should be questioned. 7. At noon. 8. In order to surrender. 9. This is the mention of the campaign diary; see n. 5. 10. The Mar)'an are thought to have been chariot warriors of lndoAryan descent. II. The deben weighed 91 grams; it was divided into to kite. 12. I.e .. with handles carved in the shape of human heads. THE POETICAL STELA OF THlJTMOSE III From the Karnak Temple Cairo Museum 34010 The finely carved stela was found in the Karnak temple. in the court to the north of the western "hall of annals." It is of black granite, 180 em high. In the lunette the king is shown in two symmetrical scenes. presenting offerings to Arnen-Re. The text below, written in twenty-five horizontal Iines, is a speech by Amen-Re which consists of three parts. In the first twelve lines the god welcomes the k.ing and recounts the victories he has given him. This part is written in the orational style. Thereafter, the god's speech takes the form of a triumphal poem composed of ten quatrains. Each quatrain consists of two distichs introduced by anaphoras , the first anaphora being, "I came to let you tread," and the second, "I let them sec." Owing to the anaphoric pattern, the length of each metrical line is precisely established and made visible. Moreover. the scribe has used the graphic device of stichic writing: each distich occupies one half of the line, and the anaphoric words are spaced symmetrically below one another. The hymn of triumph is followed by a conclusion in three lines (lines 23-25) in which the god's speech reverts to the orational style. Thus the triumphal poem is framed by a prologue and an epilogue: .I'he poem was evidently much admired, for three later kings, Amenhorep III, Seti I, and Ramses III, adapted it to their use. The version of Amenhotep III is translated below on pages 46-47. Publication: P. Lacau, Stifles du nouvel empire, Vol. I, Catalogue general ... du Musee du Caire (Cairo, 1909), pp. 17-21 and pI. vii. Urk. IV, ii I 0-619. Translation: BAR, II, §§655-662. Erman, Literature, pp. 254-258. .J. A. Wilson in ANET, pp. 373-375. R. O. Faulkner in Simpson, litemture, pp. 285-288 (the poem only). Prologue (I) Speech of Amen-Re, Lord of Thrones-of-the-Two-Lands: You come to me injoy at seeing my beauty, My son, my champion, Menkbeperre, everliving! MONUMENTAL INSCRIPTIONS 36 ANCIENT EGYPTIAN LITERATURE I shine for love of you, my heart exults At your good coming to my tern pie. My hands have endowed your body with safety and life, How pleasant to my breast is your grace! I placed you in my temple and did Signs for you, I gave you valor and victory over all lands.' I set your might, your fear in every country. The dread of you as far as heaven's four supports. I magnified your awe in every body, . I made your person's fame traverse the Nine Bows. The princes of all lands are gathered in your grasp, (5) I stretched my own hands out and bound them for you. I fettered Nubia's Bowmen by tenthousand thousands, The northerners a hundred thousand captives. I made your enemies succumb beneath ｙｏｾｊｔ sales, So that you crushed the rebels and the traitors. For I bestowed on you the earth, its length and breadth, Westerners and easterners are under your command. You trod all foreign lands with joyful heart, None could approach your majesty's vicinity, But you, with me your guide, attained them. You crossed the water of Nahrin's Euphrates, I n might and victory ordained by me, Hearing your battle cry they hid in holes. I robbed their nostrils of the breath of life, And made the dread of you pervade their hearts. My serpent on your brow consumed them, She made quick booty of the evildoers. (10) The lowlanders' she swallowed by her flame, Asiatic heads she severed, none escaped. The foes were tottering before her might. I let your valor course through every land, The gleaming diadem protected you, In all that heaven circles none defy you. They came bearing their tribute on their backs, Bowed down before your majesty as I decreed. The foes who came toward you I made weak, Their hearts aflame, their bodies trembled. The poem I came to let you tread on Djahi's chiefs,' . I spread them under your feet throughout their lands; I let them see your majesty as lord of light, so that you shone before them in my likeness. I came to let you tread on those of Asia, to smite the Asians' heads in Retjenu; I let them see your majesty clad in your panoply, when you displayed your weapons on your chariot. (1.1) [ came to let you tread on eastern lands, to crush the dwellers in the realm of god's land;' I let them see your majesty as shooting star, that scatters fire as it sheds its flame. I came to let you tread on western lands. Keftiu, Isy' are in awe [of you]; I let them see your majesty as youthful bull, firm-hearted, sharp of horns, invincible. I came to let you tread on lowlanders," Mitanni's regions cringe in fear of you; I let them sec your majesty as crocodile, master of terror in the water, unapproached. I came to let you tread on islanders, the sea-borne people hear your battle cry;' I let them see your majesty as the avenger, standing in triumph on his victim's bac-k." I came to let you tread on Tjehenu, the Utjentiu isles" are in your power; I let them see your majesty as fearsome lion, as you made corpses of them in their valleys. (20) I came to let you tread on earth's limits, what Ocean circles is enfolded in your fist; I let them see your majesty as falcon-winged, who grasps what he espies as he desires. I came to let you tread on border people," to bind as captives those upon the sand; I let them see your majesty as southernjackal," the racer, runner. roving the Two Lands. I came to let you tread on Nubians; as far as Shar" you hold them ill your grasp; I let them see your majesty as your Two Brothers," whose hands I joined for you in victory. 37 38 MONUMENTAL INSCRIPTIONS ANCIENT EGYPTIAN LITERATURE 10. Faulkner, op. cit., p. 287, rendered imyw J]3t t3 as "those who are in the Southland." It is true that !J3i i3, "front of the land," sometimes ｭ･｡ｮｾ "Southland," but this meaning does not suit here, since a term den?tmg. "foreigners" is required. In the next sentence-these foreigners are Identified as "those upon the sand," i.e., desert nomads. Hence I suggest that "those who are before the land" means "people on the border." J I. Literally, "jackal of Upper Egypt." The warlike god wepwaur. represented as a jackal or wolf, is meant. 12. Unidentified region of Nubia. 13. Horus and Seth, whose union represented the united kingship of Epilogue I placed your sisters" behind you as guard, My majesty's arms are raised to crush evil, I give you protection, my son, my beloved, Horus, Strong-Bull-arisen-in-Thebes, Whom I begot in my divine body, Thutrnose , everliving, Who does for me all that my ka desires. You have built my temple as a work of eternity, Made longer and wider than it had been, With its great gateway "Menkheperre-feasts-Amen-Re," Your monuments surpass those of all former kings. I commanded you to make them, I am satisfied with them; I have placed you on the Horus-throne of millions of years, That you may lead the living forever. Egypt. 14. Isis and Nephthys. the guardians of Osiris. THE GREAT SPHINX STELA OF AMENHOTEP II AT GIZA Originally carved to represent King Khafra, the great sphinx of Giza came to. be ｷｯｲｳｾｩｰ･､ as a manifestation of the sun-god Harmakhis (J-:l0rus-m-the-honzon). In memory of having frequently visited the spot, King ａ＿Ｑ･ｮｨｯｴｾｰ II ･ｲ｣ｴｾ､ a monument on the sphinx's northeast side, where I.t was discovered In 1936. It is a round-topped limestone stela measunng 425 x 253 x 53 em. Ｂｾｨ･ upper third, badly damaged so that the scenes Ｎｨ｡ｶｾ been almost er:urely effaced, showed the king offering ｾｯ ｴｨｾ ｾｰｨｬ Ｚｉｘ In two symme.tflcal scenes. Below is the well-preserved ｭｓｃｔｬｰｾ ｏｮ III twenty-seven lines. The text consists of an introductory ｾｮ｣ｯｭｮｾｭ of the king, written in the orational style, and a prose narrauon which ｲ＿ｬｾｴ･ｳ the young king's feats as an oarsman, archer, and horseman. \\ hile allowance must be made for hyperbole, the claims of royal prowess have a basis in fact, for several other monuments of this ｾｩｮｧ extol his feats as sportsman, and his mummy is that of an exceptIonally tall and strongly built man. The encomium consists of ornate phrases that have become stereotypes. In the New Kingdom such introductions became ever more elaborate. Yet ｴｬｾ･ kings were not smothered by the ceremonial that surrounded their persons, and the narratives of their deeds as distinct from the ｦｯｲＮｭ｡ｾ laudations, bear the stamp of their ｩｮ､ ｶ ｾ｡ｬ personalities. Publication: S. Hassan, ASAE, 37 (1937), 129-134 and pis. I-II. Urk. IV, 1276-1283. A', Varille, BIFAO, 41 (1942),31-38 and pI. 1. Translation: .Helck, Ubersetzung, pp. 24-28. J. A. Wilson in ANET, pp. 244-245 (without the encomium). For additional references see Varille, op. cit., p. 31. NOTES I. Here and elsewhere in this text I have rendered the .<;ljm:! forms as past tenses. The stela .was ｾｲ･｣ｴ､ in cele?ration of the king's ｮｵｭ｣ｲｾ Ｎｭｳ and unprecedentc(.l victorres. If the god 5 account of.these accomplishments is rendered m the present tense, the enumeration ceases to refer to actual deeds and becomes mere rhetorical hyperbole. 2. The term imyu.! nbwt.sn which I render as "low landers," recurs in line 17 next to the mention of Mitanni and in clear distinction from the lmvw iww. "islanders," of line 18. In.J. Vcrcouuer's study of the term (R)FAO, 46 (1947), 125fT.. and BIFAO, 48 (1949), 107fT.) the nbwl appear as remote marshy regions to the north and east. In some cases, however,1 the meaning "islands" is called for, as was maintained by Gardiner in AEO. I 206*-208*. ｾＮ It' has been thought that the term Djahi designated Palestine as far as the Lebanon, while Retjenu meant Palestine and Syria together; see Gardiner, AEO, I, 142*-119*. But C. Vandersleyen , Les gllfrres d'Amosis (Brussels, 1971), pp. 90-100, has now shown that the name had a wider meaning: it included Palestine, ｓｹｾｩ｡Ｎ ｡ｾ､ flO:lhe-:n Mesopotamia. 4. "God's land" was a vague designation of regions south and east of Egypt and included the land of Punt. . . 5. Keftiu is generally held to be Crete. As to Is)'. some scholars identify it with Cyprus, in preference to the identification of ｉｲｳ］ａｬ｡ｳｩＩＧｾ with Cyprus. Note that the text here speaks of lands to the west of Egypt, which fits Crete hut not Cyprus. fl. See note 2. 7. The word hmhmt already occurred in lines 4 and 8. In line 4 it has the meaning "fame," "renown"; examples for this meaning were assem- " hied by J. Spiegel in WZKM, .,4 (1957), 191 ff. tt Horus victorious over Seth. 9. An unidentified region; "isles" in Egyptian texts are not always true; islands. 39 Titulary and encomium (I) The living Horus: Strong Bull, Great in vigor; Two Ladies: Rich splendor, Arisen in Thebes; Gold-Horus: Who conquers all lands by hI,' IlIIght; the King of Upper and Lower Egypt: Aakheprure; the Son of Rc': Ammhotep, Divine Ruler of On. The son of Amun who raised him 1'01' himself; the Offspring of Harakhti, Shining seed of the god's hody; whose being Neith fashioned. Whom the most ancient god eugcndered, so that he would take the rule which he has taken. ｩｬｾ 40 MONUMENTAL INSCRIPTIONS ANCIENT EGYPTIAN LlTt:RATURE Divine flesh's holy egg, of noble mien. Come from the womb he wore the crown, Conquered the earth while yet in the egg; Egypt is his, no one rebels, In all that Arnun's eye lights up. The strength of Mont is in his limbs, In power he equals the son of Nut; He has joined the reed to the papyrus, People north and south are under his feet. Himself he' crowned him king upon the throne of the living, Gave him the Black Land as his retinue, The Red Land as his serfs; Bestowed on him a heritage forever, A kingship for all time. He gave to him the throne of Geb, The mighty rulership of Arum, The Two Lords' portions, The Two Ladies' shares, Their years of life and of dominion. He placed his daughter' upon his breast. He fastened the uraeus upon his head, He crushed the Bowmen under his feet. The northerners bow to his might, All countries are under his fear. He' bound the heads of the Nine Bows, He holds the Two Lands in his hand; The people are in dread of him, All the gods have love for him. [Amun] himself made him rule what his eye encircles, What the disk of Re (5) illuminates; He has taken all of Egypt, South and North are in his care. The Red l.and brings him its dues, All countries have his protection; His borders reach the rim of heaven, The lands are in his hand in a single knot. Risen as king upon the great throne, He has joined the Great Magicians;' The double-crown clings to his head, Re's atef-crown to his brow. His face is adorned with southcrown and northcrown, He wears the headband and the helmet; The tall-plumed ibes-crown is on his head, The headcloth embraces his shoulders. Gathered are the crowns of Atum, Handed over to his image, As ordained by the maker of gods, [Amun 1, the most ancient, who crowned him. He commanded him to conquer all lands without fail, The Son of Re, Amenhotep, Divine Ruler of On, Re's heir, [Amun's son], shining seed, 41 His portion is that on which Re shines, To him belongs what Ocean encircles; There is no hindrance to his envoy, Throughout all countries of the Fenkhu." (10) To the pillars of Horus' he has no peer, "He is not hemmed in by other people;' The southerners come to him bowed down, The northerners on their bellies. He has gathered them all into his fist, His mace has crashed upon their heads, As rAmenl-Re-Atum, Lord of Gods, has decreed, He seized the lands in triumph once and for all. The narration Now then his majesty appeared as king,' as a beautiful youth who was well developed and had completed eighteen years upon his thighs in strength. He was one who knew all the works of Mont; he had no equal the field of battle. He was one who knew horses; there was not his like in this numerous army. Not one among- them could draw his bow; II<, could not be approached in running. Strong- of arms, untiring when he took the oar, he rowed at the stern 01," his falcon-boat as the stroke-oar" for two hundred men. Pausing ufrer they had rowed half a mile, they were weak, limp in body, and breathless, while his majesty was strong under his oar of twenty cubits I" length. He stopped and landed his falcon-boat only after he had done three miles of rowing without interrupting (15) his stroke. Faces .hone as they saw him do this. lIe drew three hundred strong bows, comparing the workmanship uf the men who had crafted them, so as to tell the unskilled from the skilled. He also came to do the following which is brought to your Uflt·ntion. Entering his northern garden, he found erected for him tour targets of Asiatic copper, of one palm in thickness, with a distance uf twenty cubits between one post and the next. Then his majesty appeared on the chariot like Mont in his might. He drew his bow while 0" 42 ANCIENT EGYPTIAN LITERATURE holding four arrows together in his fist. Thus he rode northward shooting at them, like Mont in his panoply, each arrow coming out at the back of its target while he attacked the next post. It was a deed never yet done, never yet heard reported: shooting an arrow at a target of copper, so that it came out of it and dropped to the ground-(done) only by the King rich in glory, whom Amun made strong, the King of Upper and Lower Egypt, Aakheprurc, a fighter like Mont. Now when he was still a youth, he loved his horses and rejoiced in them. He was stout-hearted in working them, learning their natures, skilled in training them, understanding their ways. when it was heard (20) in the palace by his father, the Horus, Strong-Bull Arisen-inThebes, his majesty's heart was glad to hear it. Rejoicing at what was said of his eldest son he said in his heart: "He will make a ruler of the whole land whom no one can attack. He is eager to excel and rejoices in strength while as yet a charming youth without wisdom. Though not yet at the age to do the work of Mont, he ignores the thirst of the body and loves strength. It is the god who inspires him to act, so as to become the protector of Egypt, the ruler of the land." His majesty said to those at his side: "Let him be given the very best' horses from my majesty's stable in Memphis and tell him: 'Look after them, master them, trot them. and manage them if they resist you,''' Then the king's son was told to look after some horses of the king's stable. He did what he was told, and Reshef and Astarte' rejoiced over him as he did all that his heart desired. He raised horses that were unequaled. They did not tire when he held the reins; they did not drip sweat in the gallop. He would yoke (them) with the harness at Memphis and would stop at the resting place of (25) Harmakhis. He would spend time there leading them around and observing the excellence of the resting-place of Kings Khufu and Khafra, thejustified, His heart desired to make their names live. But he kept it to himself until there would occur what his father Re had ordained for him. to After this his majesty was made to appear as king; the ur-aeus took its place on his brow; the image of Re was established on its post. The land, as before, was in peace under its lord. Aakhcpru rc, who ruled the Two Lands. while all foreign countries were hound under his soles. Then his ,; majesty remembered the place where he had enjoyed himself, in the vicinity of the pyramids and of Harmakhis. One" ordered to make a resting-place there and to place a stela of limestone in it , its face engraved with the great name of Aakheprure. beloved of Harmakhis. givcII life forever. MONUMENTAL INSCRIPTIONS 43 NOTES I, Arnen-Re. 2. Maat. 3. The king. 4. The crowns of Upper and Lower Egypt. .'). 6. 7. 8. A Syrian people. Le., onder the sky. As coregent: see D. B. Redford,JEA, 51 (1965), 107-122. The same word as in Papyrus Westcar 5,15. 9. The warlike Syrian gods who had entered the Egyptian pantheon. 10, Le., when he would be king. II. Circumlocution for the king. STELA OF AMENHOTEP 1Il From his Mortuary Temple in Western Thebes Cairo Museum 34025 (Recto) Of black granite and over ten feet tall, the stela was set up in the mortuary temple of Amenhotep I II which stood behind the so-called Colossi of Memncn. The text and scenes were defaced in the reign of Amenhotep I V but restored by orders of Seti I. Subsequently Merneptah had the stela removed to his mortuary temple and its veno inscribed with a poetic account .of his victory over the Libyans. In the latter temple it was.discovered in 1896. The recto shows Amenhotep III libating to Amun in two symmetrical scenes. Below is the inscription in thirty-one lines. King Amenhotep III was a builder on the most lavish scale, and this record of some of his building activities typifies the style of this roi soleil and marks the splendor and luxury of the imperial age at its highest point. The account of his building activities is concluded by a poetic speech of Amun which borrows from the Poetical Stela of Thutmose II I. Publication: 'Ai. M. F. Petrie, Six Temples at Thebes (London, 1897), pp. 23-26 and pis. xi-xii. W. Spiegelberg, RT, 20 (1898), 37-54 and pI. 1. P. Lacau, Steles du nouvel empire, Vol. I, Catalogu.e general. du Musee du Caire (Cairo, 1909), pp. 47-52 and pis. XV-XVI. Urk./V, 1646-1657. Translation: BAR, II, §§878-892. J. A. Wilson in ANET, pp. 375376 (excerpts). Heick, [lbersetzung, pp. 194-199. (I) The living Horus: Strong Bull, Arisen in truth: Two Ladies: (;iver of laws, Pacifier of the Two Lands: Gold-Horus: Great of strength, Smiter of Asiatics: the King of Upper and Lower Egypt: Nrbmare, the Son ofRe: Amenhotep, Lord ofThebes, beloved of Amen-Re, Lord of Thrones-of-the-Two-Lands, who presides over Ipet-sut, given 44 MONUMENTAL INSCRIPTIONS ANCIE!'IIT EGYPTIAN LITERATt.:'RE life; who rejoices as he rules the Two Lands like Re forever. The good god, lord ofjoy, very vigilant for his maker Amun. King of Gods; who enlarged his house and contented his beauty by doing his ka's desire. It pleased his majesty's heart to make very great monuments, the likes of which had not existed since the beginning of the Two Lands. The M ort"ary Temple He made as his monument for his father Amun, Lord of Thronesof-the-Two-Lands, the building for him of an august temple on the, west side of Thebes, I a monument of eternity and everlastingness, of fine sandstone worked with gold throughout. Its pavements were made pure with silver, all its doors with fine gold. It is very wide and great and decorated enduringly. It is adorned with this very great' monument/ and enriched with statues of the lord," of granite from " Yehu, of gritstone, and all kinds of costly (5) stones, worked in enduring workmanship. Their height rises to heaven. Their rays fall on the faces like Aien when he shines at dawn. It is equipped with a station of the lord,' worked with gold and many costly stones. Flagstaffs' are set up before it, worked with fine gold. It resembles the horizon of' heaven when Re rises in i t . ' Its pond is filled by great Hapy; it has fish and fowl and is adorned with plants. Its workhouse is filled with male and female slaves and with, children of the princes of every foreign cournry that his majesty ｾ despoiled. Its storerooms [contain] goods that cannot be counted. It is surrounded by Syrian settlements, inhabited by the children of the' princes. Its cattle are like the sands of the shore; they total millions. It: holds the prow-rope' of the Southland and the stern-rope of the' Northland. 1.0, his majesty is keen like Ptah, discerning like South-of-his-Wall,': in seeking out worthy deeds for his father Amen-Re. Lord of Gods. He' made for him a very great pylon opposite Amun." Its good name/ which his majesty gave. is: "Who receives Amun and exalts his beauty." It is a resting-place for the Lord of Gods at his valley-feast, during the journey of Amun to the West, to see the gods of the West. In return may he give (10) to his majesty life and dominion, The Luxor Temple The King of Upper and Lower Egypt, Lord of the Two Lands.. Nebmare, Heir of Re; the Son of Re, Lord of diadems: Amenhotep, Lord ol Thebes, IS content with the work for his father Amun, Lord of Thrones, of-the-Two-Lands, in Southern Ipct: of fine sandstone. wide. very' great, and exceedingly beautiful. Its walls are of fine gold, its pavements of silver. All its gates are worked with the pride of lands.' Its 45 pylons reach to the sky, its flagpoles to the stars. When the people see it give praise to his majesty. King Nebmare gladdens the heart of his lather Amun, Lord of Thrones-of-the-Two-Lands, who gave him all loreign countries: the Son of Re, Amenhotep, Lord of Thebes, beneficent [rsinre i] the day of birth. I hey The Viewing Place Another monument that his majesty made for his father Amun was lIIaking for him a viewing-place? as a divine offering, opposite South....n [pet, a place of relaxation for my father at his beautiful feast. 110 erected a great temple in its midst. resembling Re when he rises on Ihe horizon. ft is planted with all kinds of Rowers. Nun" is happy in its pond at every season. It has more wine than water, like overflowing II apv." An abode" of the Lord of eternity, rich in goods; a place for n-reiving the produce of all foreign countries, as many gifts are brought before my father from the tribute of all lands. lie has handed over to me the princes of the southern lands. (I ii) Southerners and northerners surpass one another (with) their silver, their gold, their cattle, all kinds of costly stones of their countries ill millions, hundred thousands, ten thousands, and thousands. I act 101' my begetter with affection, inasmuch as he has appointed me as the Suu of the Nine Bows; the King of Upper and Lower Egypt, Nebmare, Image of Re; the Son of Re, Amenhotep, Ruler of Thebes. The Bark ol Amun I made another monument for my father Amen-Re, Lord of Thrones-of-the-Two-Lands, who set me on his throne, in making for him a great bark upon the river, "Amen-Re-firrn-of-brow,'?" of new pille wood, cut by my majesty in the countries of god's land," and ､ｲＢｾｭ･､ from the mountains of Retjenu by the chiefs of all foreign !Iuuls. It is very wide and great: the like has never been made. its [nu-rior is made pure with silver: it is worked with gold throughout. A Ill'r,,' shrine of fine gold fills the entire surface. Its projecting ends duuhle (its) length and bear great atif-crowns. Their uraeus-serpents, cuil,"! about their sides, provide their protection. Before it stand flag,pul"s ,worked with fine gold, and two tall obelisks between them. It is bco"ullful on all SIdes. The souls of Buto hail it, the souls of Nekhen ,I'"i,.., it; 16 the two divine songstresses (20) do homage to its beauty. Its ｲﾷ｣ｾｩＨ ｬＧｴＮｩｮｧ ends make the water glitter, as when Aten rises in the skv. hen it makes its goodly crossing at the feast of [pet, at its crossing to hr W,'S! of millions of years. The King of Upper and Lower Egypt, ,hlllflre; the Son of Re. Amenhotep, Ruler of Thebes, who is alert in rkill!{ what is beneficent. 46 ANCIENT EGYPTIAN LITERATURE The Third Pylon at Karnak The king made another monument for Amun in making for him a very great gate in front of Arnen-Re, Lord of Thrones-of-the-TwoLands, worked with gold throughout, (with) the god's shade in the likeness of a ram," inlaid with real lapis lazuli and worked with gold and costly stones. The like had never been made. Its pavement was made pure with silver, the portal in its front Iirmly set; (there are) stelae oflapis lazuli, one on each side. Its twin towers reach to the sky, like the four supports of heaven. Its flagpoles shine skyward, being worked in _fine gold. His majesty brought the gold for it from the land of Kry on his first victorious campaign of slaying vile Kush; the King of Upper and Lower Egypt, Nebmare, beloved son of Arnen-Re: the Son of Re, Amenhotep, Ruler of Thebes. Another temple '1 Amun I made other monuments for Amun, whose like did not exist. I built for you your House-of-millions-of-years on the ground of Amen-Re. Lord of Thrones-of-the-Two-Lands, called "Risen-in-truth," a splendor of fine gold, a resting-place for my father in all his feasts." It is built of fine sandstone, worked (25) with gold throughout. Its pavements are, adorned with silver, all its portals with gold. It is equipped with two tall obelisks, onc on each side, so that my father rises between them while: I am in his retinue. I have assigned to him thousands of oxen, so as to present their choice cuts. Amun's blessing to the King Speech of Amun, King of Gods;" My son, of my body, my beloved Nebmare, My living image, my body's creation, Horn me by Mut. Ashru's Lady in Thebes, Mistress of the Nine Bows, Who nursed you to be sole lord of peoples! My heart is very joyful when I see your beauty, I did a wonder for your majesty, You repeat your youth, For I made you the Sun of the Two Shores. Turning my face to the south I did a wonder for you, I made the chiefs of wretched Kush surround you, Carrying all their tribute on their backs. Turning my face to the north I did a wonder for you, I made the countries of the ends of Asia come to you, Carrying all their tribute on their backs. MONUMENTAL INSCRIPTIONS 47 They offer you their persons and their children, Beseeching you to grant them breath of life. Turning my face to the west I did a wonder for you, I let you capture Tjehenu, they can't escape! Built is this fort and named after (30) my majesty, Enclosed by a great wall that reaches heaven. And settled with the princes' sons of Nubia's Bowmen. Turning my face to sunrise I did a wonder for you, I made the lands of Punt come here to you, With all the fragrant flowers of their lands, To beg your peace and breathe the air you give. lhc King-of Upper and Lower Egypt, Ruler ofthe Nine Bows, Lord olthe Two Lands, Nebnunr: the beloved Son of Re. Amenhotep, Lord 0/ Ih/'hl's, who contents the heart of the gods with his monuments; may he Ill' ｾｩ｜Ｇ･ｮ life. stability. dominion. health, and joy, like Re forever. NOTJ::S I. Although the temple was intended for the worship of the king after his death. the god Amun was associated with it and received worship in it. 2. lhe stela. :{. Statues of the king. 4. The place in which the king stood Of' sal during ceremonies. S. Read ｾｬＳｴＡ instead of P&tt. The country is likened to a ship that is t{uided by the temple. 6. Epithet of Ptah. 7. This seems to be a building on the west bank, facing the cast bank temple of Amun at Karnak. whether it was a pylon (bbn), and not rather it mansion (bbnt). it formed part ofthe kmg's mortuary temple and served us a resting-place for Amun, when the statue of the god journeyed from his temple on the east bank 10 visit the shrines of the west. H. Metaphor for gold. ｾＩＮ On m}nl l, "viewing-place," see A. Badawy,}EA., ·12 (19fj6). 5H-64. It was a sannuary characterized by gardens and ponds. 10. Note the change into the first persoll, as so often in royal inscriptions. ,·.. hen the first and the final versions ofthe Text were not completely harmonized. II. The pond has ground water (Nun), as distinct from Nile water. 12. A rather confused simile; the abundance of wine is likened to the .rhuudance of Nile water. 1:\. For msn read 1!l,I'ljn. as sug-gested by A. Massan. Orienmlia. 27 (I!I:>H), -I:"H. ).1. The name of the bark. I:}, In this instance "god's land" designates the Lebanon. W. The falcon-headed gods of the northern town of Buto and the [urkal-headed gods of the southern town of Hieraconpolis are the retin ue 01' tlu- great gods. 48 ANCIENT EGYPTIAN LITERATURE 17. A relief of a ram, the animal sacred to Amun, was carved on the'{ door of the pylon. 18. In ANET, P' 375, n. 9, Wilson referred to A. Varille's view that this building was yet another temple in the Karnak complex. In Urk. IV, 1654, Heick assumed that the temple of Soleb was meant. 19. This composition borrows from the Poetical Stela ofThutmose I II; see page 35. THE LATER BOUKDARY STELAE OF AMEKHOTEP IV AKHENATEN At El-Amarna Early in his reign. Akhenaten chose a broad plain in the Hermopolitan j nome as the site for a new royal city, where the worship of the Aten would; flourish unimpeded. Building proceeded rapidly. and the town was,',' formally dedicated to the Aten in a ceremony recorded on three boun-, darv stelae. These stelae were carved into the limestone cliffs of the east ban'k, at the northern and southern ends of the town. They have suffered much damage, so that the greater pan of their long text is now' destroyed. The date is no longer legible but is now surmised to have been" "Year 6." Subsequently eleven more stelae were cut into the cliffs, eight, on the cast side of the river and three on the west side. These bear the date of "Year 6." Together the fourteen .s telae marked the boundaries of the city in all directions. The earlier group of three stelae (called X, M, and K in the publi-i cations) had one and the same long text in which the king told how he' planned the city and how he dedicated it to his heavenly father the Aten, The later eleven stelae also bear one basic text with some additions an variations. The purpose of the later stelae was to define the boundarie : of the city with greater precision, and to reaffirm the king's deter-minas tion to maintain the city as the property of the god and as the royal residence dedicated to the worship of the god. Furthermore, the kin vows that he will not "pass beyond" the boundaries as marked by th stelae. This probably docs not mean that he would never leave the resi. dence, but rather that he would not alter its boundaries. The reason fo; this insistence is, however, not clear. ' Five of the later stelae (called S, Q, U, A, and R) are preserved wel enough to allow the restitution of the complete text. The translatio , follows the version of Stela S, which marked the southeastern boundary It measures IOO x 60 inches and has four vertical columns and twenty six horizontal lines of inscr-iption. Above the inscription, the king, queen and two small daughters are shown worshiping the Aten. The sallie seen occurs on the other stelae. Publication: Davies, Amama, V, ＱＹＭＺｾＴ and pis. 2!"J-:!H and ::S7-43 Sandman, Akhenaten, pp. 119-131. [irk. IV. 1981-1990. ' Translation: BAR, II. §§959-969. Heick, trberseuung. pp. 344-347 On the "royal name" of the Aten. written in cartouches. see especially G. Fecht, zAs, 85 (1960), 91 B. GUIIIl, }FA, 9 (1923). 168-176. 118. R. Anthes. ZAS, 90 (196'1), 1-6. (I) Year 6, fourth month of winter, day 13. The Good God, wbo content with Moat, the Lord of heaven, the Lord of earth, the gre MONUMENTAL INSCRIPTIONS 49 living Aten who illuminates the Two Lands, the living, my father: ReI/rlrakhti-who-Tfjoices-in-lightland In-his-name-Shu-who-is-Aten, who gives lite forever.' The great living Aten who is in jubilee, who dwells in tlie Iiouse-of-Aten in Akhet-Aten. (I) The living Horus: Strong Bull beloved of Aten; Two Ladies: (;reat of kingship in Akhet-Aten; Gold-Horus: Who exalts the name of :\Ien; the King of Upper and Lower Egypt who lives by Moat, the Lord ol rhe Two Lands: Nejerkheprure, Sole-nne-ot-He; the Son of Re who lives hv Moat, the Lord of crowns: Akhenaten, great in bis lifetime, given life lorever. The Good God, Sole one of Re, Whose goodness Aten fashioned, Useful, truthful, to liis maker, Who contents him with that which pleases his Ita. Who serves bim wbo begot him, Who guides the land for him who enthroned him, who provisions his house of eternity With millions, hundredthousands of things. Who exalts Aten, magnifies his name, Who causes the land to belong to his maker: lhe King of Upper and l.ower Egypt who lives by Moat, tbe Lord of Iht' I wo Lands: Nf{nkfu'>pTlJrf, Sole-one-oi-Rr: the Son of Rc who lives by ;\ff/(/f, the Lord of crowns: Akhenotrn, great in his lifetime, given life I'IIH'\'('r. llu: Princess, great in the palace: the fair-faced. adorned with the plumes; the mistress of JOY, endowed \·vith favor. <It the sound or IWcI whose voice one rejoices: the Creat Wite of the King whom he loves. Ihl' Mist ress of the Two Lands: .\'t!(}t-f/(}!m-O!f"1 .\'I'jt'rtiti.li\'ing forever. (r)) On that day one" was in Akbet-Aten. in the carpeted tent made .f'01' his majesty in Akhet-Aten, the name of which is "Aten is content." 'l'h" king appeared mounted on the great cbariot 01' fine gold, like Alt'll when he dawns in lightland and fills the Two Lands witb liis hlv,'. S<'uing- out on the good road to Akhet-Atcn, on the first anniver- 'iny of visiting it," which his majesty had done so as to found it as a mUllument to the Aten, according to the command of his father, ,. ﾷｉＨｬｭｫｨｴｩｾｷｯＭｲｽＩ＾ＮＧＱＯｪ｡ｮ､ ln-his-namr-Shn- uho-is.Atrn. who Ive'.Ii life forever, to make for him a monument in its midst. Making a great offering of bread and beer, large and small caule. owl, wine, fruit, incense, and all kinds of good herbs, on the day of lllllldillg' Akhet-Aten for the living Aten, who accepts praise and v,' the sake of the life-stability-health of the King of Upper and IW,'" Egypt who lives by MOrlt, the Lord of tlie Two Lands, I",. 50 MONUMENTAL INSCRIPTIONS ANCIENT EGYPTIAN LITERATURE Neferkheprure, Sale one ofRe; the Son of Re who lives by Maat, the Lord of crowns, Akhenaten, great in his lifetime, given life forever. Having proceeded southward, his majesty halted upon his great chariot before his father, Re-Harakhti-who-rejoices-in-lightland In-hisname-Shu-who-is-Aten, who gives life forever, at the southeastern mountain of Akhet-Aten, the rays of (10) Aten being upon him with life and health for the renewal of his body every day. Oath spoken by the King of Upper and Lower Egypt who lives by Moat, the Lord of the Two Lands, Neferkheprure, Sale one of Re; the Son of Re who lives by Maat, the Lord of crowns, Akhenaten, great in his lifetime, given life forever: As my father lives, Re-Harakhti-who-rejoices-in-lightland In-his-nameShu-who-is-Aten, who gives life forever, and as my heart rejoices in the great royal wife and her children, and old age be granted to the great royal wife, NeJer-nefru-aten NeJertiti, living forever, in these millions of years, she being in the care of Pharaoh, and old age be granted to the ." princess Meretaten and to the princess Meketaren, her children, they' being in the care of the Queen their mother, this is my oath of truth; which my heart speaks and which I shall not say falsely ever: The southern stela which is on the eastern mountain of Akher-: Aten, that is the stela of Akhet-Aten, which I shall let stand in its place. I shall not pass beyond it southward (15) ever. The south-: western stela has been made to face it on the southern mountain of Akhet-Aten directly opposite. The middle stela which is on the eastern mountain, that is the stela, of Akhet-Aten, which I shall let stand in its place on the sunrise mountain of Akhet-Aten. I shall not pass beyond it eastward ever., The middle stela which is on the western mountain of Akhet-Aten ha . been made to face it directly opposite. The northeastern stela of Akhet-Aten I shall let stand in its place. I . is the northern stela of Akhet-Aten. I shall not pass beyond i northward ever. The northern stela which is on the western mountain of Akhet-Aten has been made to face it directly opposite. As to Akhet-Aten, from the southern stela to the northern stela, measured from stela to stela on the eastern mountain of Akhet-Atenj it measures 6 iter,S 1% rods, and 4 cubits. Likewise, from the southwest stela of Akhet-Aten La the northwes stela on the western mountain of Akhet-Aten, it measures 6 ｩｴ･ｾＧ I % rods, and 4 cubits. ｾｯｷ ＨｾｏＩ within these four stelae, from the eastern mountain to th western mountain. is Akhet-Aten itself. It belongs to my father, Rl ｈ｡ｲ ｫｨｴｩＭｷｨｯＭｲ･ｪｯｩ｣･ｳＭｩｮｾｬｩｧｨｴｬｮ ､ In-his-name-Shu-ioho-is-Aten, who give 51 life forever, with mountains, deserts, meadows, new lands, highlands, fresh lands, fields, water. settlements, shorelands, people, cattle, trees, and all other tbings that the Aten my father shall let be forever. I shall not violate this oath which I have made to the Aten my father ill all eternity. Rather it shall endure on the stela of stone of the southeastern boundary, also on the northeastern boundary of AkhetAten, It shall also endure on the stela of stone of the southwestern boundary, also on the northwestern boundary of Akhet-Aten, It shall not be erased. It shall not be washed out. It shall not be hacked out. It shall not be covered with gypsum. It shall not be made to disappear. If il disappears, if it vanishes, if (25) the stela 011 which it is falls down, I shall renew it again, afresh in this place in which it is. Supplement Renewal of this oath in year 8, first month of winter, day 8. One was Akhet-Aten; Pharaoh appeared mounted on a great chariot of fine ｾｯｬ､ to inspect the stelae of the Aten which are on the [side] of the mountain on the southeastern boundary of Akhet-Aten, III NOTES I. The interpretation of the name of the Aten is problematical, and the reader should consult the literature cited. I tend to think, as did R. Anthes, that the 'n& sign at the beginning of the first cartouche is a symbol only and not meant to be read as a grammatical element. In essentials I have adopted B. Ounn's interpretation of the name. As to the phrase di 'n&, I take it to have the active sense here, since the passive meaning, "given life," is incongruous when applied to the god. ｾＮ The king. :·t The tenses that describe the king's acts are ambiguous. I take them 10 mean that on the date recorded at the beginning the king, having spent the night on the outskirts of the previously founded new residence, rode into the town in the morning, performed a sacrifice to the Aten, and then traversed the town until he reached the southeastern mountain. Halting at the mountain he took an oath in which he affirmed t he boundaries. If this was the order of events, the phrase m sp tpy n gmtxu.s il'.11 ｾｉｭｬｲ sru.s cannot mean "on the first time of'fi nding it which his ｭｾｊ･ｳﾭ rv had done so as to found it," but must mean, "on the first anniversary, e-tc'." 4. Here too the phrase m hru. n snt must mean "on the anniversary of founding," rather than "on (he day of founding." Or the whole passage has to be taken as a reference to the original founding ceremony. If so, the grammar is extremely awkward. r). The length of the lin is not known; it is thought to have been about one mile or c'onsider-ablv more. or to have varied in the cour-se of lime. Here a length of about ｏｾｈﾷ mile agrees with the actual distance between the northern and southern stelae. 52 ANCIENT EGYPTIAN LITERATURE MONUMENTAL INSCRlPTIONS 53 DEDICATION INSCRIPTIONS OF SET! I In the Rock Temple of Wadi Mia This small rock temple of sandstone is situated in the eastern desert, thirty-seven miles to the east of the village of Redesiya, which lies on the east bank of the Nile some five miles south of Edfu. The temple has been variously called "Temple of Redesiyeh," "Temple of the Wadi Abbad," "Temple of the wadi Mia," or "Al-Kanais." The sanctuary was erected by King Seti I to mark the site where, on his orders, a well had, been dug to provide water for the expeditions that came to this part of . the eastern desert to quarry gold and building stones. Along with the well and the temple, a permanent settlement had also been planned. The reliefs of the vestibule show the king smiting Nubians and Asiatics. The inscriptions consist of three interrelated texts. The first, (A) is carved on the left jamb of the doorway leading to the main hall.] The other two (B, C) are on the north wall of the main hall. All three', are written in vertical columns. Text C has longish lacunae in lines 3-13; because the rock surface had been patched with stones which subsequcntly fell out. All three texts are of considerable interest. Text A contains the, formal dedication of the temple and the well. It begins with the roya11 titulary and some traditional phrases; then follows a lively and skilled' two-part poem that praises the life-giving well and the king who ordered' it dug. Text B narrates how the king, impressed by the hardships of desert travel, planned the digging of the well, an enterprise which the.: gods blessed with success. Text C is a decree designed to assure a per..; petual supply of gold for the king's mortuary temple at Abydos. A ｴｲｯｾ｜ of gold-washers, newly appointed by the king, is to form part of th -' endowment of the temple at Abydos. and is not to be employed for othe tasks. Such decrees of endowment and exemption, issued since the 01 Kingdom, depended for their continuity on the loyalty and piety 0 successive kings. Hence King Seti's emphatic blessings on those wh would maintain his endowment in future days and equally cmphati curses on those who would violate it. In fan, his son and successorj Ramses II, completed the mortuary temple at Abydos and set up its endow merit, as he reports in a long inscription carved on a wall at the rear 0 the first court of that magnificent sanctuary. Publication: V. S. Golenishchev, RT, 13 (I ｾＹＰＩＮ 76-77 and pls. I-ll S. Schou, Konms, drr Tempe! Sethos I. im a/adi ,Hin, Xachrichtcn dei Akademie der wissenschaften in (;i)ttingen. philologisch-histor-isch Kitchen. IIl.l"aijJti(Jw. I. 6:;-70. Klasse, 1961/6 (C()ttingen. 1961) Translation: BAH, III. ﾧ ＱＶＺＡＭＱＹｾＮ B. Curm and A. H. Gardine JEA.4 (1917). 241-251. A. The Dedication (1) Horus: Strong-Bull-arisen-in-Thebes, Who sustains the Tw Lands; the King of Upper and Lower Egypt: [Mmmare]. He made his monument for his father Amen-Re together with his Ennead t making for them of a new temple in which the gods are content. dug a well in front of it. the like of which had never been done by a king, except the beneficent King. the Son of Re: Seti, Beloved of Pin Ihe good herdsman who sustains his troops, the father and mother of all. They said from mouth to mouth: Amun, give him eternity, double him everlastingness; Gods who are in the well, give him your span of life! For he opened the way for us to go, that had been blocked before us. Of which we said, "If we pass it we are safe," we now say, "If we reach it we live";' The difficult way that troubled us, it has become an excellent way. He made the transport of the gold to be as the falcon's sight,' All generations yet to be wish him eternity; May he have jubilees like Atum, May he be young like Horus of Behdet. For he made a memorial in desert lands to all the gods, He drew water from mountains far away from people; Every foot that treads the desert says, "Life-stability-dominion" For King Menmare, beloved of Amen-Re. King of Gods. B. The Narration 11 columns (I) Year 9, third month of summer, day 20, under the Majesty of nrus: Strong-Bull-arisen-in-Thebes, Who sustains the Two Lands; 'wn Ladies: Renewing birth, Mighty of sword, Smiter of the Nine nws in all lands; the King of Upper and Lower Egypt: Menmare; the tit of Rc: Sen, Beloved Ptah, given life forever and ever. Oil that day" his majesty inspected the desert lands as far as the uuntains, for his heart desired to see the mines from which the fine lei is brought. After his majesty had gone up for many miles, he IU'd on the way in order to take counsel with his heart. He said: ow painful is a way that has no water! What are travelers to do to IIrv" the parching of their throats? What quenches their thirst, the meland being far away and the desert wide? VVoe to the man who 1t'"lS ill the wilderness! Now then' I will plan for them. I will make r them the means to sustain them, so that they may bless my name the' future. in years to come; that generations yet to be may come to ry in me for my energy. For I am indeed considerate ｾｮ､ comIionate toward (5) travelers." Nnw after his Ｑｬ［ｾｩ･ｳｴｹ had spoken these words to his own heart, he m uhout on the desert scckinK a place to make a water-ing station. or 54 MONUMENTAL INSCRIPTIONS ANCIENT EGYPTIAN LITERATURE And God was guiding him, so as to grant the request of one whom he loved. Stone workers were ordered to dig a well in the mountains, in order that it might uplift the weary and refresh the heart of him who burns in the summer heat. Then this place was built, bearing the great name of Menmare. It is full of water in great quantity, like the cavern of ' the twin sources at Yebu." His majesty said: "Cod has granted my wish. He has made water come forth for me from the mountain, A way that was arduous since " (the time of) the gods has been made pleasant in my reign.' Pasture lands profit the herdsman." The breadth of the land is fortunate when· the king is active. A deed that had been unknown, [God] let it [be done] by me. Another good deed has come into my heart by God's command also: to found a town with a sanctuary in it. Noble is the town that has a temple. I will build a sanctuary on this spot, bearing. the great name of my fathers, [the gods]. May they make my deeds: endure and my name flourish throughout the desert lands." His majesty commanded (10) to give directions to the leader of the, royal workers who were with him as stone cutters. By cutting into this, mountain a temple was made for these [gods]. Amun is in it, Re is. within it; Ptah and Osiris are in its g-reat hall, and Horus, Isis, and, Menmare; they are the Ennead in this temple." When the monument had been finished and its inscriptions com-: pleted, his majesty carne to adore his fathers, all the [gods], and said:', "Hail to you, great gods who founded heaven and earth at your pleasure! May you favor me for all eternity; may you perpetuate my name forever! For I am helpful, for I am good to you; for I watch over your interests. May you speak to those who shall come, kings, officials, and people, who shall conlirm' for me what I have done a being under the control of my House at Abydos. Happy is he who ac on the word of God, for his plans do not fail. Speak, and your wor shall he acted on, for you are the lords. 1 pass my lifetime in action fo you, so as to seek my well-being from you. Make my monument endure for me, my name lasting upon them!" The Good God, th Lord of the Two Lands, Alenmflre; the Son of Re, lord of crowns, Se .' Beloved oj Ptah, given life, stability, and dominion. c. The Decree 19 columns (I) The King of Upper and l.ower Egypt: Menmare, the Son of Re Seu, Beioved oj Ptah. He speaks before his fathers," all the kings 0 lJ pper Egypt, the kings of l.ower Egypt, the rulers of people: " Listen to me, ye leaders of Egypt, And may others listen to you! 55 If you say, "Gladly," as I desire, Your deeds will also be repaid. You are like divinities, A king is counted among the gods. I speak as follows in assigning my troop of gold-washers to my temple. They are appointed to transport to my House [in Abydos, to lurnish gold to] my sanctuary. As to the gold, the flesh of gods, it does not belong to your requirements." Beware of saying what Re said when he began to speak: "My skin is pure gold." For Arnun. the lord "I my temple, will ------." His eyes are upon his belongings. They (I he gods) do not like misuse of their possessions. Beware of injuring I heir people; for they are indeed like crocodiles. Do nOL (5) rejoice ------. He who damages the work of another, the like is done to him in the end. A despoiler's monuments are despoiled. A liar's deed does not endure. A king's [strength] is [maat]. II'Listen to me, ye kings who shall be after me'] --- to let you know; I foretell hom afar so as to proten you. I have appointed a troop of gold-washers anew, in my name, ---- king alone. I appointed them as a new troop in order that Ih"y should remain for me. I did not take (them) from another troop ill order to [put them to this task. They and their dependents are exempt] as children of my House, as dependents of my temple. As to any future king who shall make my acts endure, so as to maintain [the appointment of my troop of gold-washers], so that it nuusports its produce to the House of Menmare. to gild all their ｉｬ ｡ｾ･ｳＢＭａｭｵｮＬ Re-Harakhti, Ptah (10) Tatenen, Wen[nofer and Ih" other gods of my temple] shall cause them to prosper. They shall I'lIle the lands in happiness. They shall trample on the Red Land and Nubia, Their provisions shall endure; their foods shall last and shall k"d those on earth. Re shall hear [their prayers] ---, so that none .hall say, "If only I had!" 1\1It as to any future king who shall destroy any of my plans and .hall say: "The lands are under my control; they are mine as they Wc're his," the gods judge it an evil deed. He will receive his answer in 011. 14 They are the tribunal ---: they shall answer for the sake of thl'ir property. They shall be red like a firebrand; they shall burn the IIr,h or those who will not listen to me. They shall punish him who .poil, my plans; they shall deliver him to the slaughterhouse in dat!" have said this so as to protect] you. Let him who is free of crime be INvc·d. But woe to one whose heart strays! The Ennead will deal with II Itn! As 10 any official who shall turn to the King and shall make him (lIII('mher to maintain my works in my name, God shall make him 56 ANCIENT EGYPTIAN LITERATURE MONUMENTAL INSCRIPTIONS revered upon earth, his end being peaceful (15) as one who goes to his; ka. But as to any official who, in the manner of an evil witness, shall suggest to his lord to remove the workmen and place them in another service," he is destined for the fire that shall burn his body, for the flame that shall consume his limbs! For his majesty" has done all this' for the ka's of the lords of my House! God abhors him who interferes' with his people. He does not fail to thwart the despoiler. In particular, the troop of gold-washers that I have appointed for the House of Menmare shall be exempted and protected. It shall not' be approached by anyone in the whole land, by any controller of gold, by any inspector of the desert. As to anyone who shall interfere with! any of them so as to put them in another place, all the gods and; goddesses of my House shall be his adversaries. For all my things' belong to them'" by testament for ever and ever. , In particular, the chief of the troop of gold-washers of the House of' Menmare shall have a free hand in delivering their produce of gold to, the House of Menmare, As to anyone who shall be deaf to this decree, Osiris shall he after him, Isis after his wife, Horus after his children; and all the great: ones, the lords of the necropolis, will make their reckoning with him! NOTES 1. l.e. in the past safety lay in having left the desert road behind and. having returned to the Nile Valley; now the desert road is safe because: of the life-giving well. ' 2. l.e. as swift as the falcon's sight. i 3. The phrase "on that day" is not clear. The date at the beginning the text must refer to the completion of the building and its dedication, but after "on that day" there follows the narration ofthe king's previous: planning of the well and temple. Did the scribe omit a date? } 4. lsv-m is treated as an exhortation by Gunn-Gardiner and as a question by Schott. .'l. The Nile was believed to rise from a cavern at Elephantine. 6. Dr n{nl' il,3t ksntisndmti bjt fI.I"\!1..ot.i is an interesting constr-uction. Th unusual word order with prepositional d,. film} in initial position wa noted by Cunn-Oardincr and Schott. the latter quoring the ｰ｡ｲ ｬ ｾＺ dr rk ntr from the dedication inscription of Ramses I I at Abvdol; ＨｉｮＮ｜ｲ ｩ ｊｴｾＯｮ drdicotoirr. line ｆＩｾ Ｎ The chiastic sentence pattern (dr 'n{rW balanced by bjt ns)'wt.i) may have been the inducement, though n chiastic order is present in the example from the inscription of Ram-' ses II. In any case, the sentence lends support to my rendering of line I t5 of the Budding Inscription o/.)·ps(J\lri.l' I as a chiastic period beg-inning with! the preposition rI m-IJt (;11/ril'1/f Eg),/)tiaf/ Litrratnrr I, Berkeley, 197:$, 116)," 7. So with Cunn-Cardincr for 3f.! ihhd 11 mnhl'. Schott's "erl{iehiR an Weide-platz fur den Hirten." referring- back to who would require ]btf, or 57 8. The king is a member of this Ennead of seven whose number is brought up to nine by the king's having three statues in the sanctuary. 9. One expects "to confirm," but the scribe wrote smntv.sn, "who shall confir-m." I O. The king's "fathers" arc his ancestors. They are invoked as witnesses while the speech itself is addressed to the kings of the future. II. The king insists that gold is exclusively for the use of the gods. The svmbolic and sacred value of gold is brought out clearly. 12. 'A phrase like "punish the transgressor" is called for. (3. The images of the gods in the king's mortuary temple at Abydos. 14. He1iopolis was the place where the gods sat in judg-ment. 15. Dat, the netherworld, contained a place of execution where sinners met their real and final death. Hi. Or "foundation," see Schott's note. 17. Faulty for "my majesty." IH. Literallv. "are under their feet." A juridical commentary on the sentence is given by A. Theodorides in R(LE, 24 (1972),188-192. rru: KAOESH IlAITLE INSCRIPTIONS Of R/,MSES II In the fifth year of his reign, Ramses II led a large army to Kadeshon-Orontes in an attempt to dislodge the Hittites from northern Syria. Subsequently the campaign was told at length in two separate accounts which scholars have called the bulletin (or, the Rp.umf) and the Poem. The two accounts are supplemented by pictorial reliefs w ith explanatory captions. The whole composition offers a number of striking features. First, the fact that there are two distinct though overlapping accounts. Second, the fact that the two versions were not merely carved once on the walls of a temple but were repeated in multiple copies-c-the Bulletin seven times and the Poem eight times. They are inscribed on the walls of the temples of Abydos, Luxor, Karnak, Abu Sirnbel. and the Rarnesseum: and the Poem is also found on fragments of two hieratic papyri. Taken together. the two accounts, supplemented by the pictorial record, offer a vivid and detailed campaign report which is clear in its main features, and which may be summarized as follows. The army that Ramses I I led into Syria consisted of four divisions, each composed of infantry and chariotrv. and named after the four great gods: Amun, Re (called Pre with definite article), Ptah, and Seth (= Sutekh). As the king, who led the division of Amun, approached the city of Kadcsh. he was met by two spies from the Hittite army who feigned to be deserters and gave the king the false information that the Hittite arm): stood in the vicinity of Khaleb (Aleppo), some hundred and twenty miles north of Kadesh. Not suspecting a ruse, Pharaoh continued forward until he reached high ground to the northwest of Kadesh , where he went into camp to await the arrival of the main body of his army. While he waited, his troops captured two Hittite scouts who, after being beaten, revealed the true position of the Hittite army: it was standing to the northeast of Kadesh. After berating his officers for their failure to locate the enemy's position sooner. the king dispatched messengers to hasten the march of his army. Meanwhile a force of Hittite chariotry attacked the flank of the marching Egyptian army, which broke ranks and hurried 58 ANCIENT EGYPTIAN LITERATURE northward toward the royal camp with the Hittites in pursuit As the news of the attack reached the king, he found his camp surrounded by Hittite chariots. At this point the two Egyptian accounts leave the realm of the possible and become entirely fanciful, for they claim that Pharaoh, charging the enemy from his chariot and killing vast numbers. fought his way out of the encirclement by himself alone, having been deserted by all his troops. The likely course of events was that the Egyptian troops rallied, and that the timely arrival of a special force, which had previously been detached from the army and ordered LO march by a different route (the troop is shown and described on a relief scene but is not mentioned in the Poem and the Bulletin), turned the battle from a near-disaster into a partial success. The Poem further relates that the king fought another victorious battle on the following day, until the Hittite king sent a letter asking for peace. ｓ＼ＮＺｨｯｌｈｾ have given much attention to the course at the campaign and its historical implication, and their discussions will be found in the literature cited. My focus is on the literary form of the two accounts, which has not been fully examined and is less understood than the factual content. Breasted had classified the Kadesh Inscriptions under three headings: (I) the Poem, (2) the Record, and (3) the Rei;"!, with their captions. This classification had usually been adhered to with only minor adjustments, such as substituting the term Bulletin for the word Record, and placing the Bulletin ahead of the Poem, thus viewing it as the basic factual account and the Poem, which is three times as long as the Bulletin, as a poetic elaboration. Though accepting the term Poem for the long text, most scholars, however, translated it as a prose narration. Only R. O. Faulkner x emphasized that the central portion of the Poem-not the entire text-is in fact a poem, and he rendered it accordingly in metrical lines. Sir Alan Gardiner, in the most recent study of the Kadesh Inscriptions, denied that the Poem showed poetic form and insisted that the Bulletin and the Poem were written in one and the same prose style. But what then was the reason for composing two separate prose accounts? To explain this, Gardiner claimed that the Bulletin was not the official report but was merely a part of the pictorial record with which it shares space on the same walls, while the long Poem occupies other walls. He . therefore proposed a new bipartite classification of all the material in place of the former tripartite one: (I) the Pictorial Record which includes' the "Bulletin" as its most important item, and (2) the Literary' Record ｾ which is "the so-called Poem." Gardiner's diverging interpretation illustrates how tentative, uncertain, and incomplete is our grasp of ancient Egyptian styles and literary forms. Personally I am convinced that the central portion of the Poem is indeed a poem, and that the old tripartite division of the Kadesh texts and scenes is correct. I see in the poetic centerpiece of the Poem a variant, or subspecies, of poetry invented in the New Kingdom. In the earlier periods, poetry had been employed for laudation, reflection, and instruction; in the Kadesh Battle Poem we encounter poetry in the service of narration. Egyptian poetry as well as the intermediate style which I call "symmetrically structured speech" rely heavily on parallelism of members and related devices that make for symmetry. The resulting repetitive MONL·MENTAL INSCRIPTIONS 59 elaboration is perfectly suited to reflective and didactic contents. but it is unsuited to narration. Hence the author of the Kadesh Battle Poem trimmed the use of parallelisms and repetitions so as to allow the narrative to move forward at an adequate pace. As a result, we who study the metrical form of this new type of poem are here and there left without the firm guidepost:'. provided by parallelistically ｳｴｾﾷ｣ｵｲ･Ｎ､ ｳ･ｮｴ ｾＺ｣ｳＮ \A'e (an therefore not be sure in all cases that our division mto met neal lines is correct. But I have no doubt that the text is 10 be read as a metrical composition. The demonstration that this is :'.0 would require a scntence-by-sentence analysis which canno.t Ｎ｢ｾ done here. I.t would reveal the srvlistic differences between the initial and concluding prase sections ｯｦｴｨｾ Poem on the one hand and the central metrical portion on the other. The combination. in historical inscriptions, of prose narratives with poems extolling- the royal victories is ｯｦｾ ｣ｾＩｬｲｳ･ n<:,t Ｎｷ｣ｾ What is new is that the poem should be more than a bnef song of tr-iumph t hat sum:'. up the narration and should itselfbe narrative. That is to say, in the Kadesh Battle Poem we encounter a Renre not hitherto found in Fg-ypt: the epic poem. King Ramses II must have been pleased with the whole composition and ordered it reproduced in multiple copies. \Ve may also assume that the Bulletin and the Poem were written by the same author. The epic poem required a setting and .hence received a prose ｩｴｾ ｲｯ､ｵ｣ｴｩｯｮ and a prose ending. These contained enough factual ､･ｬｾＱ to set off the heroic role of the king, which was the poem's real topiC. There was no need to relate all the pertinent facts, in particular the humiliation of the king's being deceived by a Hittite ruse, which were told in the Bulletin. Thus the Bulletin and the Poem each had a purpose and complemented each other. Since the beginning, Egyptian monumental art depicted a victory in battle by showing the king towering over all men ｾｮ､ slaying t.he ene":lY· The New Kingdom enlarged the concept by addl.ng the ｦｩｾｨｵ ｧ armies and creating detailed battle scenes but ｡ｬｷ ｹｾ with ｴｾ･ ｫｭｾ m cent.ral position. These large-scale battle scenes, an .mnovatlon of ｒ｡ｭ･ｳｾ､ art are the pictorial equivalent of the narrative battle poem, of which the Kadesh Battle Poem is the first known example, in that they both focus on the central heroic role of Pharaoh. This stylization necessarily distorts the facts, but the facts themselves are nevertheless presented in the details of the relief scenes, their captions, and the prose narratives. In Ch. Kuentz's synoptic edition of the Kadesh Inscriptions the texts of the Poem and of the Bulletin were divided into paragraphs, and by this numbering the Poem consists of 343 paragraphs and the Bulletin of 119. Kuentz placed the Poem ahead of the Bulletin, but I have ｦｾｬ ｯｷ･､ Faulkner's order in which the Bulletin comes first. The metrical, or poetic. part of the Poem occupies §§88-294. In addition there is a short poetic encomium of the king in §§7·23. Publication: Ch. Kuentz, La Batoille de Qadech, Memoires de l'Institut Fr-ancais d'Archeologie Orientale, vol. 55 (Cairo, 1928-1934). S. Hassan, Le Poeme dit de Pentaour et le rapport ojficiel JUT la bataille de Qadesh (Cairo, 1929) Kitchen, Inscriptions, II, 2-124. Translation: BAR, Ill. §§298-327 (excerpts). J. A. Wilson, AJSL, 60 ANCI.t:NT EG YYrIAN LITt.:RATU RE 43 (1927), 266-287, R. O. Faulkner, MDlK, 16 (1908), 93-111. A. H. Gardiner, The Kadesh lnsrriptions oj Rnmsrs JI (Oxford, 1960). Comments on the campaign: A. H. Burne,1EA, 7 (1921). 191-19S. A, Alt, ZDPV, 55 (1932),1-25; and LDI'V, 66 (1943),1-20. F. Edel. A. R. Schulman, LA, n.s., 15(1949),195-212. AEO, I, 188*-189*. jARCP:, I (1962),47-53. H. Goedicke,JEA, 52 (1966).71-80. Additional references will be found in the articles by Schulman and Coedicke. The Bulletin (I) Year 5, third month of summer, day 9, under the majesty of Re-Harakhti: The Strong-Bull-beloved-of-Maat; the King of Upper and Lower Egypt: Usermare-sotpenre; the Son of Re: Ramesse, Beloved of Amun, given life eternally. Now his majesty was in Djahi' on his second campaign of victory. A good awakening in life, prosperity, and health, in the tent of his majesty in the hill country south of Kadesh. Thereafter, in the morning, his majesty appeared like the rising of Re, clad in the panoply of his father Mont. The Lord proceeded northward and arrived in the region south of the town of Shabtuna. Then came two Shosu of the tribes of Shosu" to say to his majesty: "Our brothers who are chiefs of tribes with the Foe from Khatri (10) have sent us to , his majesty to say that we will be servants of Pharaoh and will abandon the Chief of Khatti." His majesty said to them: "Where are they, your brothers who sent you to tell this matter to his majesty?" They said to his majesty: "They are where the vile Chief of Khatti is: for the Foe from Khatti is in the land of Khaleb" to the north of Tunip. He was too fearful of Pharaoh to come southward when he heard that Pharaoh had come northward." Now the two Shosu who said these words to his majesty said them falsely, for it was the Foe from Khatti who had sent them to observe , where his majesty was, (20) in order to prevent his majesty's army from making ready to fight with the Foe from Khatti. For the Foe from Khatti had come with his infantry and his chariotry, and with the chiefs of every land that was in the territory of the land of Khatri, . and their infantry and their chariotry, whom he had brought with him as allies to fight against the army of his majesty, he standing equipped and ready behind Kadesh the Old, and his majesty did not know that they were there. When the two Shosu who were in the Presence" had been Freleased l,' , his majesty proceeded northward and reached the northwest of Kadesh. (30) The camp of his majesty's army was pitched there, and his majesty took his seat on a throne of fine gold to the north of Kadesh on the west side of the Orontes. Then came a scout who was in his majesty's retinue bringing two scouts of the Foe from Khatri. MONUMENTAL INSCRIYrIONS 61 When they had been brought into the Presence, his majesty said to them: "What are you?" They said: "we belong to the Chid of Khatti. It is he who sent us to observe where his majesty is." His majesty said 10 them: "Where is he, the Foe from Khaui? I have heard he is in the land of Khaleb to the north of Tunip." (40) They said to his majesty: "Look, the vile Chief of Khatti has t orne together with the many countries who are with him, whom he has brought with him as allies, the land of Dardany, the land of Nahrin, that of Keshkesh, those of Masa, those of Pidasa, the land of Knrkisha and Luka, the land of Carchemish, the land of Arzawa, the land of Ugarit, that of Irun, the land of Inesa, Mushanet. Kadesh. Khaleb, and the entire land of Kedy. They are equipped with their iufantrv and their chariotrv. and with their weapons of war. (50) They .ue more numerous than the sands of the shores. Look, they stand "quipped and ready to fight behind Kadcsh the Old." Thereupon his majesty summoned the leaders into the Presence, LO h-t them hear all the words which the two scouts of the Foe from Khatti who were in the Presence had spoken. Then his majesty said to Ihem: "Observe the situation in which the governors of foreign t uuutries and the chiefs of the lands of Pharaoh are. Every day they stood up to tell Pharaoh: 'The vile Chief of Khatti is in the land of Khaleb north of Tunip, having fled before his majesty when he heard rhat Pharaoh had come.' So they said daily to his majesty. (60) But 1I0W, this very moment, I have heard from these two scouts of the Foe [rom Khatri that the vile Foe from Khatti has come with the many rnuntries that are with him, men and horses as numerous as the sand. I,"ok, they stand concealed behind Kadesh the Old, while my Novcrnors of foreign countries and my chiefs of the land of Pharaoh were unable to tell us that they had come." Then spoke the chiefs who were in the Presence in answer to the (lood [God]: "It is a great crime that the governors of foreign ClItllllries and the chiefs of Pharaoh have committed (70) in failing to dlmlVer for themselves the Foe from Khatti wherever he was, and to report him to Pharaoh daily." Then the vizier was commanded to hlNten the army of Pharaoh as it marched on the way to the south of .Ihe town of Shabtuna, so as to bring it to where his majesty was. Now while his majesty sat speaking with the chiefs, the vile Foe frlltl1 Khatti came with his infantry and his chariotry and the many untries that were with him. Crossing the ford to the south of Ide,h they charged into his majesty's army (80) as it marched nlware. Then the infantry and chariotry of his majesty weakened rore them on their way northward to where his majesty was. ereupon the forces of the Foe from Khatti surrounded the lIowers of his majesty who were by his side. When his majesty 62 ANCIENT EGYPTIAN LITERATV Rt: caught sight of them he rose quickly, enraged at them like his father Mont. Taking up weapons and donning his armor he was like Seth in the moment of his power. He mounted 'Victory-in-Thebes,' his great horse,' and started out quickly alone by himself. (90) His majesty was mighty, his heart stout. one could not stand he fore him. All his ground was ablaze with fire; he burned all the countries with his blast. His eyes were savage as he beheld them; his power flared like fire against them. He heeded not the foreign multitude; he regarded them as chaff. His majesty charged into the force of the Foe from Khatri and the many countries with him. His majesty was like Seth, ｧｲ･｡ｴＭｯｦｾｳｴｲ･ｮｧｴｨＬ like Sakhmet in the moment of her rage. His majesty slew the entire force of the Foe from Khatri, together with his great chiefs and all his brothers, as well as all the chiefs of all the countries that had come with him, (100) their infantry and their chariotry falling on their faces one upon the other. His majesty slaughtered them in their places; they sprawled before his horses; and his majesty was alone, none other with him. My majesty' caused the forces of the foes from Khatri to fall on their faces, one upon the other, as crocodiles fall, into the water of the Orontes. I was after them like a griffin; I attacked all the countries, I alone. For my infantry and my chariotry had deserted me; not one of them stood looking back. As I live, as Re loves me, as my father Atum favors me, (110) everything that my majesty has told I did it in truth, in the presenee of my infantry and my chariotry." The Poem (I) Beginning of the victory' of the King of Upper and Lower Egypt: Usermare-sotpenre; the Son of Re: Ramesse, Beloued of Amun, given life forever, which he won over the land of Khatri, of Nahrin, the land of Arzawa, of Pidasa, that of Dardany, the land of Masa, the land of Karkisha and Luka, Carchernish, Kedy, the land of Kadesh, the land of Ugarit, and Mushanet." His majesty was a youthful lord, Active and without his like; His arms mighty, his heart stout, His strength like Mont in his hour. Of perfect form like Atum, Hailed when his beauty is seen; (10) Victorious over all lands, Wily in launehing a fight. Strong wall around his soldiers, Their shield on the day of battle; MONUMENTAL INSCRIPTIONS 63 A bowman without his equal, Who prevails over vast numbers. Head on he charges a multitude, His heart trusting his strength; Stout-hearted in the hour of combat, Like the flame when it consumes. Firm-hearted like a bull ready for battle, He heeds not all the lands combined; A thousand men cannot withstand him, A hundred thousand fail at his sight. Lord of fear, great of fame, In the hearts of all the lands; Great of awe, rich in glory, As is Seth upon his mountain; [Casting fear] in foreigners' hearts, Like a wild lion in a valley of goats. (20) Who goes forth in valor, returns in triumph, Looking straight and free of boasting; Firm in conduct, good in planning, ",'hose first response is ever right. Who saves his troops on battle day, Greatly aids his charioteers; Brings home his followers, rescues his soldiers, With a heart that is like a mountain of copper: The King of Upper and Lower Egypt, Usermare-sotpenre. The Son of Re, Ramesse, Beloved of Amun, Given life forever like Re. Now his majesty had made ready his infantry and his chariotry, and th .. Sherden in his majesty's captivity whom he had brought back in tlu- victories of his strong arm. They had been supplied with all their w..apons, and battle orders had been given to them. His majesty journeyed northward, his infantry and his chariotry with him, having made a good start with the march in year 5, second month of summer, day Y. (30) His majesty passed the fortress of Sile, being mighty like Mont in his going forth, all foreign lands trembling before him, their r hiefs bringing their gifts, and all rebels coming bowed down through I.'al' of his majesty's might. His majesty's army traveled on the narrow paths as if on the roads of Egypt. Now when days had passed over this, his majesty was in Ramessemeramun, the town which is in the Valley of the Pine," and his majesty proceeded northward. And when his majesty reached the hill rountrv of Kadesh, his majesty went ahead like Mont, the lord of Thebes. He crossed the ford of the Orontes with the first army, 64 ANCIENT EGYPTIAN LITERATURE "Amun-gives-victory-to-Usermare-sotpenre," (40) and his majesty arrived at the town of Kadesh. Now the vile Foe from Khatti had come and brought together all the foreign lands as far as the end of the sea. The entire land of Khatti had come, that of Nahrin also, that of Arzawa and Dardany, that of Keshkesh, those of Masa. those of Pidasa, that of lrun, that of Karkisha, that of Luka, Kizzuwadna, Carchemish, Ugarit, Kedy, the entire land of Nuges, Mushanet, and Kadesh. He had not spared a country from being brought, of all those distant lands, and their chiefs were there with him, each one with his infantry and (50) chariotry, a great number without equal. They covered the mountains and valleys and were like locusts in their multitude. He had left no silver in his land. He had stripped it of all its possessions and had given them to all the foreign countries in order to bring them with him to fight. Now the vile Foe from Khatri and the many foreign countries with I him stood concealed and ready to the northeast of the town of Kadesh, while his majesty was alone by himself with his attendants, the army of Amun marching behind him, the army of Pre crossing the ford in the neighborhood south of the town of Shabtuna (60) at a distance of 1 iter from where his majesty was, the army of Ptah being to the south of the town of Ironama, and the army of Seth marching on the road. And his majesty had made a first battle force from the best of his army, and it was on the shore of the land of Amor. Now the vile Chief of Khatti stood in the midst of the army that was with him and did not come out to fight for fear of his majesty, though he had caused men and horses to come in very great numbers like the sandthey were three men to a chariot and equipped with all weapons of warfare-(70) and they had been made to stand concealed behind the town of Kadesh. Then they came forth from the south side of Kadesh and attacked the army of Pre in its middle, as they were marching unaware and not prepared to fight. Then the infantry and chariotry of his majesty weakened before them, while his majesty was stationed to the north of the town of Kadesh, on the west bank of the Orontes. They came to tell it to his majesty, and his majesty rose like his father Mont. He seized his weapons of war; he girded his coat of mail; he was like Baal in his hour. The great horse that bore his majesty was "Victory-inThebes" of the great stable of Usermare-sotpenre, beloved of Amun. (80) Then his majesty drove at a gallop and charged the forces of . the Foe from Khatti, being alone by himself, none other with him. His . majesty proceeded to look about him and found 2,500 chariots ringing him on his way out, of all the fast troops of the Foe from Khatti and the many countries with him-Arzawa, Masa, Pidasa, MONUMENTAL INSCRIPTIONS 65 Keshkesh, Irun, Kizzuwadna, Khaleb, Ugarit, Kadesh and Luka, three men to a team acting together. No officer was with me, no charioteer," No soldier of the army, no shield-bearer; (90) My infantry, my chariotry yielded" before them, Not one of them stood firm to fight with them. His majesty spoke: "What is this, father Amun? Is it right for a father to ignore his son? Are my deeds a matter for you to ignore? Do I not walk and stand at your word? I have not neglected an order you gave. Too great is he, the great lord of Egypt, To allow aliens to step on his path! What are these Asiatics to you, 0 Amun, The wretches ignorant of god? Have I not made for you many great monuments, Filled your temple with my booty, (100) Built for you my mansion of Millions-of-Years, Given you all my wealth as endowment? I brought you all lands to supply your altars, I sacrificed to you ten thousands of cattle, And all kinds of sweet-scented herbs. I did not abstain from any good deed, So as not to perform it in your court. I built great pylons for you, Myself I erected their flagstaffs; I brought you obelisks from Yebu, It was I who fetched their stones. I conveyed to you ships from the sea, To haul the lands' produce to you. Shall it be said: 'The gain is small For him who entrusts himself to your will'?" Do good to him who counts on you, Then one will serve you with loving heart. (110) I call to you, my father Arnun, I am among a host of strangers; All countries are arrayed against me, I am alone, there's none with met My numerous troops have deserted me. Not one of my chariotry looks for me; I keep on shouting for them, But none of them heeds my call. I know Amun helps me more than a million troops, 66 ANCIENT EGYPTIAN LITERATURE More than a hundred thousand charioteers, More than ten thousand brothers and sons Who are united as one heart. The labors of many people are nothing, Amun is more helpful than they; (120) I carne here by the command of your mouth, o Amlin, I have not transgressed your command!" Now though I prayed in the distant land, My voice resounded in Southern On. 1:; I found Amun came when I called to him, He gave me his hand and I rejoiced. He called from behind as if near by:" "Forward, I am with you, I, your father, my hand is with you, I prevail over a hundred thousand men, I am lord of victory, lover of valor!" I found my heart stout, my breast in joy, All I did succeeded, I was like Mont. (130) I shot on my right, grasped with my left, I was before them like Seth in his moment. I found the mass" of chariots in whose midst I was Scattering before my horses; Not one of them found his hand to fight, Their hearts failed in their bodies through fear of me. Their arms all slackened, they could not shoot, They had no heart to grasp their spears; I made them plunge into the water as crocodiles plunge, They fell on their faces one on the other. (140) I slaughtered among them at my will, Not one looked behind him, Not one turned around, Whoever fell down did not rise. And the wretched Chief of Khatri stood among his troops and chariots, Watching his majesty fight all alone, Without his soldiers and charioteers, Stood turning, shrinking, afraid. Then he caused many chiefs to come, Each of them with his chariotry, Equipped with their weapons of warfare: The chief of Arzawa and he of Masa, The chief of Irun (150) and he of Luka, MONUMENTAL INSCRIPTIONS He of Dardany, the chief of Carchemish, The chief of Karkisha, he of Khaleb, The brothers of him of Khatti all together, Their total of a thousand chariots came straight into the fire. I charged toward them, being like Mont, I n a moment I gave them a taste of my hand, I slaughtered among them, they were slain on the spot, One called out to the other saying: "No man is he who is among us, It is Seth great-of-strength, Baal in person; Not deeds of man are these his doings, They are of one who is unique, (160) Who fights a hundred thousand without soldiers and chariots, Come quick, flee before him, To seek life and breathe air; For he who attempts to get close to him, His hands, all his limbs grow limp. One cannot hold either bow or spears, "Vhen one sees him come racing along!" My majesty hunted them like a griffin, I slaughtered among them unceasingly. I raised my voice to shout to my army: "Steady, steady your hearts, my soldiers; (170) Behold me victorious, me alone, For Amun is my helper, his hand is with me. How faint are your hearts, 0 my charioteers, None among you is worthy of trust! Is there none among you whom I helped in my land? Did I not rise as lord when you were lowly, And made you into chiefs by my will every day? I have placed a son on his lather's portion, I have banished all evil from the land. I released your servants to you, Cave you things that were taken from you. (180) Whosoever made a petition, 'I will do it,' said I to him daily. No lord has done for his soldiers What my majesty did for your sakes. I let you dwell in your villages Wilhout doing a soldier's service; So with my chariotry also, I released them to their towns; 67 68 ANCIENT EGYPTIAN LITERATURE Saying. '1 shall find them just as today In the hour of joining battle.' But behold. you have all been cowards. Not one among you stood fast. To lend me a hand while I fought! As the ka of my father Amun endures. I wish I were in Egypt. Like my fathers who did not see Syrians. (190) And did not fight them r-abroad'! For not one among you has come, That he might speak of his service in Egypt! What a good deed to him who raised monuments In Thebes, the city of Amun, This crime of my soldiers and charioteers, That is too great to tell!" Behold, Amun gave me his strength, When 1 had no soldiers, no chariotry; He caused every distant land to see My victory through my strong arm, I being alone, no captain behind me, No charioteer, foal soldier, officer. (200) The lands that beheld me will tell my name, As far as distant lands unknown. Whoever among them escaped from my hand. They stood turned back to see my deeds. When I attacked their multitudes, Their feet were infirm and they fled; All those who shot in my direction, Their arrows veered as they attacked me. Now when Menena my shield-bearer saw That a large number of chariots surrounded me, He became weak and faint-hearted, Great fear invading his body. He said to his majesty: "My good lord, Strong ruler, great savior of Egypt in wartime. (210) We stand alone in the midst of battle, Abandoned by soldiers and chariotry. What for do you stand to protect them? Let us get clear, save us, Userrnare-sotpenre!" His majesty said to his shield-bearer: "Stand firm, steady your heart, my shield-bearer! 1 will charge them as a falcon pounces, I will slaughter, butcher, Hing to the ground; Why do you fear these weaklings Whose multitudes I disregard?" MONUMENTAL INSCRIPTIONS His majesty then rushed forward, At a gallop he charged the midst of the foe, For the sixth time he charged them. I was after them like Baal in his moment of power. 1 slew them without pause. Now when my soldiers and chariotry saw That I was like Mont. strong-armed. That my father Amun was with me, Making the foreign lands into chaff before me, They started coming one by one, (230) To enter the camp at time of night. They found all the foreign lands I had charged Lying fallen in their blood; All the good warriors of Khatti, The sons and brothers of their chiefs. For 1 had wrecked" the plain of Kadesh, It could not be trodden because of their mass. Thereupon my soldiers came to praise me, Their fares [bright] at the sight of my deeds; My captains came to extol my strong arm, My charioteers likewise exalted my name: "Hail, 0 good warrior, firm of heart, (240) You have saved your soldiers, your chariotry; You are Amun's son who acts with his arms, You have felled Khatti by your valiant strength. You are the perfect fighter) there's none like you, A king who battles for his army on battle day; You are great-hearted, first in the ranks. You heed not all the lands combined. You are greatly victorious before your army, Before the whole land, it is no boast; Protector of Egypt, curber of foreign lands, (250) You have broken tbe back of Khatri forever!" Said his majesty to his infantry, His captains and his chariotry: "What about you, my captains, soldiers, My charioteers. wbo shirked the fight? Does a man not act to be acclaimed in his town, When he returns as one brave before his lord? A name made through combat is truly good, t\ man is ever respected for valor. Ilave I not done good to any of you, That you should leave me alone in the midst of battle? (2liO) You arc lucky to be alive at all. 69 70 ANCIENT EGYPTIAN LITERATURE You who took the air while I was alone! Did you not know it in your hearts: I am your rampart of iron! What will men say when they hear of it, That you left me alone without a comrade, That no chief, charioteer, or soldier came, To lend me a hand while I was fighting? I crushed a million countries by myself On Victory-in-Thebes, Mut-is-content, my great horses; It was they whom I found supporting me, When I alone fought many lands, (270) They shall henceforth be fed in my presence, Whenever I reside in my palace; It was they whom I found in the midst of battle, And charioteer Menena, my shield-bearer, And my household butlers who were at my side, My witnesses in combat, behold, I found them!" My majesty paused in valor and victory, Having felled hundred thousands by my strong arm. At dawn I marshaled the ranks for battle, I was ready to fight like an eager bull; I arose against them in the likeness of Mont, Equipped with my weapons of victory. (280) I charged their ranks fighting as a falcon pounces, The serpent on my brow felled my foes, Cast her fiery breath in my enemies' faces, I was like Re when he rises at dawn. My rays, they burned the rebels' bodies, They called out to one another: "Beware, take care, don't approach him, Sakhrnet the Great is she who is with him, She's with him on his horses, her hand is with him; Anyone who goes to approach him, Fire's breath comes to burn his body!" (290) Thereupon they stood at a distance, Touching the ground with their hands before me. My majesty overpowered them, I slew them without sparing them; They sprawled before my horses, And lay slain in heaps in their blood. MONUMENTAL INSCRIYTIONS 71 Then the vi.le ｃｾｩ･ｦ of Khatti wrote and worshiped my name like that of Re, saymg: You are Seth, Baal in person; the dread of you is a hre m the land of Khatti." (300) He sent his envoy with a letter in his ｨ｡ｾ､ (addressed) to the great name of my majesty, greeting the Majesty of the Palace: "Re-Harakhti, The Strong-Bull-beloved-ofMaat, the Sovereign who protects his army, mighty on account of his 'Irong arm, rampart of his soldiers on the day of battle King of l Ipper and Lower Egypt: Usermare-sotpenre, the Son of Re, the lion lord of strength: Ramesse, Beloved of Amun, given life forever": "Your servant speaks to let it be known that you are the Son of Re who came from his body. He has given you all the lands together. As lor the land of Egypt and the land of Khatti, they are your servants, under your feet. (310) Pre, your august father, has given them to you. lJo not overwhelm us. Lo, your might is great, your strength is heavy "pon the land of Khatti, Is It good that you slay your servants, your lace savage toward them and without pity? Look, you spent yesterday killmg a hundred thousand, and today you came back and left no heirs. Be not hard in your dealings, victorious king! (320) Peace is lx-tter than fighting. Give us breath!" Then my majesty relented in life and dominion, being like Mont at his moment when his attack is done. My majesty ordered brought to IIII' all the leaders of my infantry and my chariotry, all my officers assembled together, to let them hear the matter about which he had written. My majesty let them hear these words which the vile Chief of Khatri ｨｾ､ written to me". Then they said with one voice: "Very rxrellent IS peace: 0 Sovereign our Lord! There is no blame in peace when :,.ou make It. (330) Who could resist you on the day of your ｾｲ｡ｴｨＮ My majesty commanded to hearken to his words, and I moved III peace southward. ｬｉｾｳ majesty returned in peace to Egypt with his infantry and his rhariotry, all life, stability, and dominion being with him, and the I(ods and goddesses protecting his body. He had crushed all lands 1.1' rough fear of him; his majesty's strength had protected his army; all foreign lands gave praise to his fair face, , ａｲＮｩｶ｡ｾＹ in ｰｾ｡｣･Ｎ in _Egypt, in ｾ･ｲＭｒ｡ｭｳＮｵｮｧｴｯｦﾭ VI< tones. Resting m hIS palace of hfe and dominion like Re in his horizon, (340) the gods of this land hailing him and saying: "Welrome. our beloved son, King Usermare-sotpenre. the Son of Re, Ramesse, Belol'fd of Amun, given life!" They granted him millions of jubilees furt'ver on the throne of Re, all lowlands and all highlands lying prosIrlllt' under hIS feet for ever and all time. 72 MONUMENTAL INSCRIPTIONS ANCIENT EGYPTIAN LITERATURE THE POETICAL STELA OF MERNEPTAH (ISRAEL STELA) Colophon of Papyrus Sallier III This writing [was written] in year 9, second month of summer, of; the King of Upper and Lower Egypt, Usermare-sotpenre, the Son of Re, Romesse, Beloved of Amun, given life for all eternity like his father Re. ; [It has been brought to a successful conclusion] through the agency! of the Chief Archivist of the Royal Treasury, Amenemone, the Scribe of the Royal Treasury, Amenemwia, and the Scribe of the Royal' Treasury, ---. Made by the Scribe Pentwere." NOTES 1. On Djahi see p. 38 n. 3. . . 2. The term "Shosu" was applied to a group of nomads m Palestme , and Syria. The Egyptian evidence on the Shosu has been assembled by R. Giveon, Les bedouins Shosou des documents egyptiens (Leiden, 1971). 3. Modern Aleppo. 4. Circumlocution for Pharaoh. 5. A verb written msd in one version and wsd in another, in both with the walking legs determinative. 6. Le., he mounted his chariot drawn by two horses whose names were "Victory-in-Thebes" and "Mut-is-content," as we are told in §267 of the Poem. 7. The mixture of first-person and third-person narrative is common in royal inscriptions of the New Kingdom. R. The concluding sentences, in §§III-119. are almost destroyed. 9. I.e.• the recital of the victory. : to. On the Egyptian names of the foreign countries consult Gardiner/ The Kadesh Inscriptions of Ramses 1I, Appendix. 11. A town in Lebanon to which Ramses 11 had given his name. The Valley of the Pine (or Valley of the Cedar) is familiar from the Tale of,' Two Brothers. 12. Here begins the metrical composition. 13. The precise meaning of ｭｲｾｬＡｴＬ written with walking-legs deter.. minative, is unknown. 14. The sentence has been variously rendered; see Gardiner, op. cit." pp. 9 and 20. 15. I.e., Thebes. 16. Literally, "as face to face:' 17. Literally, "the 2,500 chariots." "t 18. Despite the sun determinative, I assume that the verb is ｾ､ＺｩＬ destroy." 19. The Delta residence of Rarnses I I. 20. The colophon of the papyrus copy indicates that the work ｷｾ written down in the ninth year of the reign of Ramses 11, and that thl, particular copy was the work of the scribe Pentwere. This scribe . known to have lived under King Merneptah; hence the text copy 0; Papyrus Sather III is considerably later than the composition itself. 73 Cairo Museum 34025 (Verso) The stela had belonged to Amenhotep III, who had inscribed its recto with an account of his building activities (see p. 43). It was appropriated by Merneptah, who placed it in his mortuary temple and had the verso inscribed with a poetic account of his victory over the Libyans who had invaded Egypt in the fifth year of his reign. A duplicate copy of this text was written on a stela erected in the temple of Karnak. Furthermore, a long prose account of the Libyan war (not translated here) was inscribed on the inside of the eastern wall thai connects the central part of the Karnak temple with Pylon No. VII. As regards literary composition, the situation is parallel to that of the Kadesh Battle Inscriptions of Ramses II. Again we have two major accounts covering the same campaign: a prose report of a more or less factual nature and a poetic version abounding in hyperbole. But here the poetic version is much shorter than the prose text. Also as in the case of the Kadesh Battle Poem, Merneptah's victory poem contains narration and is thus a second example of epic poetry in New Kingdom literar.ure. Here too the use of parallelism is attenuated. Yet the stylistic devices that create roughly symmetrical sentences are sufficiently strong to serve as guideposts for the metrical reading of the text. Only in a few instances does the metr-ical division appear uncertain. The text begins with the royal titulary and a formal encomium, strictly composed in eight symmetrical distichs. Then comes the narrative poem whose freer form makes for liveliness and variety. It begins with a graphic description of the Libyan defeat: the rout of the troops, the flight of the chief, and the desolation at home. Next is a court session of the gods at He1iopolis in which Merneptah is declared victor and presented with the sword of victory. Then follows a vivid and joyful description of the return of peace. The final portion ofthe text is a twelve-line poem of praise which complements the initial encomium. Where in the beginning the king had been lauded as the victor who freed Egypt from the Libyan menace, the concluding poem extols him as victor over all of Egypt's neighbors, especially the peoples of Palestine and Syria. At the present time, scholars are wary of seeking historically accurate information in such triumphal poetry; hence one would hesitate to treat the poem as firm evidence for an Asiatic campaign of Merneptah. But the poem has a special significance owing to its mentioning Israel among the conquered peoples and places; for this is the only occurrence of the name of Israel III Egyptian texts. Publication: W. M. F. Petrie, Six Temples at Thebes (London, 1897), W. Spiegelberg, ZAS, 34 (1896), }·25. P. Lacau, pis. xiii-xiv. Stal'.\' du nouvel empire, I, pp. 52-59 and pis. xvii-xix. Catalogue general . du Musee du Caire (Cairo, 1909). Ch. Kuentz. BIFAO, 21 (1922/ ｾＺｩＩＬ 113-]]7 and I plate (the Karnak duplicate). Kitchen, Inscriptions, IV, 12-19. .I. Translation: BAR III, §§602-fi17. 1\. Wilson in ANET, pp. 376-378. Erman, Literature, pp. 274-278. 74 ANCIENT EGYPTIAN LITERATURE (I) Year 5, 3d month of summer, day 3, under the Majesty of Horus: Mighty Bull, Rejoicing in Maat; the King of Upper and Lower Egypt: Banere-meramun; the Son of Re: Merneptah; Content with Maat, magnified hy the power, exalted by the strength of Horus; strong bull who smites the Nine Bows, whose name is given to eternity forever. Recital of his victories in all lands, to let all lands together know, to let the glory of his deeds be seen: the King of Upper and Lower Egypt: Banere-meramun; the Son of Re: Merneptah, Content with Moat; the Bull, lord of strength who slays his foes, splendid on the field of ' valor when his attack is made: Shu who dispelled the cloud that was over Egypt, letting Egypt see the rays of the sun disk. Who removed the mountain of copper from the people's neck, that he might give breath to the imprisoned folk. Who let Hut-ka-Ptah! exult over its foes, letting Tjcnen" triumph over his opponents. Opener of Memphis' gates that were barred, who allowed the temples to receive their foods. The King of Upper and Lower Egypt, Banere-meramun, the Son of Re, Merneptah, Content with Maat. The Sole One who steadied the hearts of hundred thousands, breath entered their nostrils at the sight of him. Who destroyed the land of the Tjemeh in his lifetime, cast abiding terror (5) in the heart of the Meshwesh. He turned back the Libyans who trod Egypt, great is dread of Egypt in their hearts. Their leading troops were left behind,' Their legs made no stand except to flee, Their archers abandoned their bows, The hearts of their runners grew weak as they sped, They loosened their waterskins, cast them down, Their packs were untied, thrown away. The vile chief, the Libyan foe, Fled in the deep of night alone, No plume on his head, his feet unshod, His wives were carried off from his presence, His food supplies were snatched away, He had no drinking water to sustain him. The gaze of his brothers was fierce to slay him, His officers fought among each other, Their tents were fired, burnt to ashes, All his goods were food for the troops.' MONUMt:NTAL INSCRIPTIONS When he reached his country he was in mourning, Those left in his land were loath to receive him, "A chief, ill-fated, evil-plumed," All said of him, those of his town. "He is in the power of the gods, the lords of Memphis, The Lord of Egypt has made his name accursed; ｍ･ｲ ｹｾ is the abomination of Memphis, So is son after son of his kin forever. Banere-meramun will be after his children, Memeptah, Content with Moat is given him as fate. He has become a r proverbial (10) saying1 for Libya, Generation says to generation of his victories: It was never done to us since the time of Re;"6 So says every old man speaking to his son. Woe to Lihyans, they have ceased to live In the good manner of roaming the field; In a single day their stride was halted, In a single year were the Tjehenu burned! Seth' turned his back upon their chief, By his word their villages were ruined; There's no work of carrying- r loads 1 these days, Hiding is useful, it's safe in the cave. The great Lord of Egypt, might and strength are his, Who will combat, knowing how he strides? A witless fool is he who takes him on, He knows no tomorrow who attacks his border! As for Egypt, "Since the gods," they say, "She is the only daughter of Pre; His son is he who's on the throne. of Shu," None who attacks her people will succeed. The eye of every god is after her despoiler, It will make an end of all its foes," So say they who gaze toward their stars, And know all their spells by looking to the winds. i\ great wonder has occurred for Egypt, l ler attacker was placed captive (in) her hand, .Ihrough the counsels of the godly king, \tVho prevailed against his foes before Pre. Morey who stealthily did evil To all the gods who are in Memphis, He Was contended (15) with in On, The Ennead found him guilty of his crimes. 75 76 ANCIENT EGYYTIAN LITERATURE Said the Lord-of-all: "Give the sword to my son, The right-hearted, kind, gracious Banere-memmun, Who cared for Memphis, who avenged On, Who opened the quarters that were barred. He has freed -the many shut up in all districts, He has given the offerings to the temples, He has let incense be brought to the gods, He has let the nobles retain their possessions, He has let the humble frequent their towns." Then spoke the lords of On in behalf of their son, Merneptah, Content with Moat: "Grant him a lifetime like that of Re, To avenge those injured by any land; Egypt has been assigned him as portion, He owns it forever to protect its people." La, when one dwells in the time of the mighty, The breath of life comes readily. The brave bestows wealth on the just, The cheat cannot retain his plunder; 'What a man has of ill-gotten wealth Falls to others, not (his) children.' This (too) shall be said: Merey the vile foe, the Libyan foe Had come to attack the walls of Ta-tenen, Whose lord had made his son arise in his place, The King of Upper and Lower Egypt, Banere-meramun, Son of Re, Merneptah, Content with Maat. Then said Ptah concerning the vile Libyan foe: "His crimes (20) are all gathered upon his head. Give him into the hand of Merneptah, Content with Moat, He shall make him spew what he gorged like a crocodile. Lo, the swift will catch the swift, The lord who knows his strength will snare him; I t is Amun who curbs him with his hand, He will deliver him to his ka in Southern On,' The King of Upper and Lower Egypt, Banere-meramun, Son of Re, Merneptah, Content with Maat." Great joy has arisen in Egypt, Shouts go up from Egypt's towns; They relate the Libyan victories Of Merneptah; Content with Maat: MONUMENTAL INSCRIPTIONS "How beloved is he. the victorious ruler! How exalted is he, the King among the gods! How splendid is he, the lord of command! o how sweet it is to sit and babble!" One walks free-striding on the road, For there's no fear in people's hearts; Fortresses are left to themselves, Wells are open for the messengers' use. Bastioned ramparts are becalmed, Sunhght only wakes the watchmen; Medjai are stretched out asleep, Nau and Tekten are in the fields they love." The cattle of the field are left to roam No herdsmen cross the river's flood; , There's no calling out at night: "Wait, I come," in a stranger's voice. Going and coming are with song. People don't' lament' and mourn' Towns are settled once again, . He who tends his crop will eat it. Re has turned around to Egypt, -fhe Son is ordained as her protector The King of Upper and Lower Egyp;, Banere-meramun, Son of Re, Merneptah, Content with Maat. The princes are prostrate saying: "Shalom!" Not one of the Nine Bows lifts his head; Tjehenu is vanquished, Khatti at peace, Canaan is captive with all woe. Ashkelon is conquered, Gezer seized, Yanoam made nonexistentIsrael is wasted, bare of ｳ･ｾ､Ｌ Khor is become a widow for Egypt. All who roamed have been subdued Ily the King of Upper and Lower Egypt, Banere-meramun, Son of Re, Merneptah, Content with Maat, (liven life like Re every day. 77 78 ANCIENT E<';YP1"lAN LITERATURE NOTES l. A name for Memphis. 2. 'Ijencn is a writing of Ta-tjenen or Ta-teuen, the Mernphite earth god who was identified with Ptah, the chief god of Memphis. 3. Here begins the narrative poem. 4. The Eg-yptian troops. 5. Name of the Libyan chief. 6. Since primordial times when the gods lived on earth. 7. The god Seth was viewed as the protector of the foreign peoples to the east and west of Egypt. Here the god has turned against Libya. 8. The definite article is here attached to Re as well as to Shu. 9. Thebes. 10. Medjai. Nau, and Tekten were foreig-n tribes whose members were employed as soldiers and police. I PART TWO ｈｹｭｮｾＬ Prayers, and a Harper's Song THE GREAT HYMN TO OSIRIS On the Stela of Amenmose Louvre C 286 A found-topped limestone stela, 1.03 X 0.62 m, of fine workmanship, dating from the Eighteenth Dynasty. In the lunette there are two offering scenes showing, on the left, the official Amenmose and his wife Nefertari seated before an offering table, and, on the right, a lady named Bakel, whose relationship to Amenmose is not stated. Before Amenmose stands a son with his arms raised in the gesture of offering. Another son stands behind the couple, and more sons and daughters are seated below. A priest also performs offering rites before the lady Baker. Below the scenes is the hymn to Osiris in twenty-eight horizontal lines. This hymn contains the fullest account of the Osiris myth extant in Egyptian, as distinct from Greek, sources. Allusions 10 the Osiris myth are very frequent in Egyptian texts, but they are very brief. It seems that the slaying of Osiris at the hands of Seth was too awesome an event to be r-omrnittcd to writing. Other parts of the story could be told more fully, especially the vindication of Osiris and of his son Horus, to whom the g-ods awarded the kingship of Egypt that had belonged to Osiris. The latter. though resurrected, no longer ruled the living but was king of the dead in the netherworld. The final pan of the hymn praises the benefir-ent rule of Horus, and, since each living Pharaoh represented Horus, Ihe praise is directed to the reigning king as well. Publication: A. Moret, BIFAO, ｾｏ (1931), 725-750 and 3 plates. Translation: Erman, Literature. pp. ＱＴＰＭｊ ｾＺ ｩＮ ( J) Adoration of Osiris by the overseer of the cattle of [Amun], !AIIlcnlmose, and the lady Nefertari, He says: Ifail to you, Osiris, Lord of eternity, king of gods, Of many names, of holy forms, Of secret rites in temples! Noble of ka he presides in Djedu.' He is rich in sustenance in Sekhem," Lord of acclaim in Andjty," Foremost in offerings in On. ｾ Lord of remembrance in the Hall of Justice,' Secret ba of the lord of the cavern, lIoly in White- Wall,' flo of Re, his very body. Who reposes in Hnes," Who is worshiped in the naret-tree, Thai grew up to bear his ba' Lord of the palace in Khmun,' Much revered in Shashotep," HI 82 ANCIENT EGYPTIAN LITERATURE Eternal lord who presides in Abydos," Who dwells distant in the graveyard Whose name endures in peoples' mouth. Oldest in the joined Two Lands, Nourisher" before the Nine Gods, Potent spirit among spirits. Nun has given him his waters, Northwind journeys south to him, Sky makes wind before his nose, That his heart be satisfied. Plants sprout by his wish, Earth grows its food for him, Sky and its stars obey him, The great portals open for him. Lord of acclaim in the southern sky, Sanctified in the northern sky, The imperishable stars are under his rule, The unwearying stars are his abode. One offers to him by Geb's command, The Nine Gods adore him, Those in dat kiss the ground, Those on high 12 bow down. The ancestors rejoice to see him, Those yonder are in awe of him. The joined Two Lands adore him, When His Majesty approaches, Mightiest noble among nobles, Firm of rank, of lasting rule. Good leader of the Nine Gods, Gracious, lovely to behold, Awe inspiring to all lands, That his name be foremost. All make offering to him, The lord of remembrance in heaven and earth, Rich in acclaim at the wag-feast, Hailed in unison by the Two Lands. The foremost of his brothers, The eldest of the Nine Gods, Who set Maat throughout the Two Shores, Placed the son on his father's seat. Lauded by his father Geb, Beloved of his mother Nut, HYMNS, PRAYERS, AND A HARPER'S SONG Mighty when he fells the rebel, Strong-armed when he slays (10) his foe. Who casts fear of him on his enemy, Who vanquishes the evil-plotters, Whose heart is firm when he crushes the rebels. Ceb's heir (in) the kingship of the Two Lands, Seeing his worth he gave (it) to him, To lead the lands to good fortune. He placed this land into his hand, Its water, its wind, Its plants, all its cattle. All that flies, all that alights, Its reptiles and its desert game, Were given to the son of Nut, And the Two Lands are content with it. Appearing on his father's throne, Like Re when he rises in lightland, He places light above the darkness, He lights the shade with his plumes." He floods the Two Lands like Aten" at dawn, His crown pierces the sky, mingles with the stars. He is the leader of all the gods, Effective in the word of command, The great Ennead praises him, .I'he small Ennead loves him. His sister was his guard, She who drives off the foes, Who stops the deeds of the disturber ｉｾｹ the power of her utterance. The clever-tongued whose speech fails not, Effective in the word of command, Mighty Isis who protected her brother. Who sought him without wearying. Who roamed the land lamenting, Not resting till she found him, Who made a shade with her plumage, Created breath with her wings. Who jubilated, joined her brother, Raised the weary one's inertness, Received the seed, bore the heir, Raised the child in solitude, llis abode unknown. 83 84 ANCIENT EGYPTIAN LITERATURE Who brought him when his arm was strong Into the broad hall of Geb. The Ennead was jubilant: "Welcome, Son of Osiris, Horus, firm-hearted, justified, Son of Isis, heir of Osiris!" The Council of Maat assembled for him The Ennead, the All-Lord himself, The Lords of Maat, united in her, Who eschew wrongdoing, They were seated in the hall of Ceb, To give the office to its lord, The kingship to its rightful owner. Horus was found justified, His father's rank was given him, He came out crowned by Geb's command, Received the rule of the two shores. The crown placed firmly on his head, He counts the land as his possession, Sky, earth are under his command, Mankind is entrusted to him, Commoners, nobles, sunfolk." Egypt and the far-off lands, . What Aten (20) encircles IS under hIS care, Northwind, river, flood, Tree of life, all plants. Nepri gives all his herbs, Field's Bounty" brings satiety, And gives it to alliands. Everybody jubilates, Hearts are glad, breasts rejoice, Everyone exults, All extol his goodness: How pleasant is his love for us, His kindness overwhelms the hearts, Love of him is great in all. They gave to Isis' son his foe, His attack collapsed, The disturber suffered hurt, His fate overtook the offender. HYMNS, PRAVERS, AND A HARPER'S SONG 85 The son of Isis who championed his father, Holy and splendid is his name, Majesty has taken its seat, Abundance is established by his laws. Roads are open, ways are free, How the two shores prosper! Evil is fled, crime is gone, The land has peace under its lord. Maat is established for her lord, One turns the back on falsehood. May you be content, Wennofert'" Isis' son has received the crown, His father's rank was assigned him In the hall of Geb. Re spoke, Thoth wrote, The council assented, Your father Geb decreed for you, One did according to his word. An offering which the king gives (to) Osiris Khenramentiu. lord of Abydos, that he may grant an offering of bread and beer, oxen and towl, ointment and clothing and plants of all kinds, and the making of I ransformations: to be powerful as Hapy, to come forth as living ba, to see Aten at dawn, to come and go in Rosrau," without one's ba being barred from the necropolis. May he be supplied among the favored ones before Wennofer, receiving the offerings that go up on the altar of the great god, breathing the sweet northwind , drinking from the river's pools: for the ku of the overseer of the cattle of [Amun], [Amen]mose, justified, horn of the lady Henut. justified, and of his beloved wife, [the lady Nefertari, justified]. NOTES 1. Busiris. 2. t.etopolis. :l. The Nimh Nome of Lower Egypt. 4. Heliopolis. 5. Literally, "the Two Justices" (or. "the Two Truths"), the name of the hall in the netherworld in which the judgment of the dead takes place. 6. Memphis and its nome. 7. Heracleopolis Magna. H. According to the tradition of Heracleopolis the tomb of Osiris was located in that town, and the sacred nard-tree grew over the tomb and sheltered the btl of Osiris. ｾＩＮ Hermopolis. 86 ANCIENT EG YPTIAN LITERATURE 10. Hypselis. 11, The hymn enumerates the chief cult centers of Osiris from north to south, beginning with Busiris, his foremost northern center of worship, and ending with Abydos, his main cult center in Upper Egypt. 12. 1)/3 here, and again in line 20, is abundance of food personified' as a divinity. 13. I.e., those buried in the high ground of the desert tombs. 14. Ｌｾｷ is written but fwt must have been intended. Note the wordplay on ＮｾｬｩｉＨｴＩＬ "shade," and wty, "plumes." 15. Though written without the divine determinative, the word itn has probably already assumed the connotation of a divinity. The divine, determinative is also lacking in the two occurrences of #3, "Abun-: dance," where the personification is clear. ] 6. The population of Egypt and mankind as a whole. 17. See note 12. 18. A name of Osiris. 19. A name for the necropolis and specifically that of Giza. TWO HYMNS TO THE SUN-GOD From a Stela of the Brothers Suti and Hor British Museum 826 In the course of the Eighteenth Dynasty, the rise to prominence Amun of Thebes resulted in his assimilation to the supreme god, t sun-god Re. Furthermore, the conceptual dominance of sun worshi had turned the sun-god into the all-embracing creator-god who rna tested himself in many forms and under many names. Thus he absor Amun and Horus, and he was ALUm, Harakhti, and Khepri. And h visible form, the sun-disk (Aten) became yet another manifestation the god himself. The hymns to the sun-god of the twin brothers S and Hor, who lived in the reign of Amenhotep III, address the god i these various forms, and they accord a prominent place to the Ate' the most recently evolved personification of the god. In the first hy the sun-god is addressed as Amun, Harakhti, Re, and Khepri; in t second hymn he is Aten, Khepri, and Horus. The hymns are inscribed on a rectangular stela in door form, of gr granite and measuring 1.44 x 0.88 m. The central portion ofthe surface carved to resemble a round-topped stela. In the lunette are the standi figures of Anubis and Osiris who are adored by the brothers Suti a Hor and their wives. The figures of the worshiping couples have be erased. Below the figures are twenty-one horizontal lines of text. T first hymn ends in the middle of line 8, The second runs from the ml die of line 8 to near the end of line 14. The remaining lines consist personal statements and prayers of the two brothers. Publication: HiPTog"phic Text" Part VlIl (1939), pp. 22-25 and pi Urk. IV, 1943-19 xxi. A. Varille, BlFAO. 41 (1942). 25-30. Fr-agment of a duplicate text: H. M. Stewart, JEA, 43 (1957), 5 Translation: J. Sainte Fare Car-not, CRAIBL 1948, pp. El43-549, a .lEA, 35 (1949), 63-68. J. A. Wilson in ANET, pp. 367-368. He! R Ubersetzung, pp. 328-331. G. Fecht. lAS, 94 (1967), 25-50. crences to older studies will be found in the literature cited. HYMNS, PRAYERS, AND A HARPER'S SONG 87 First hymn (I) Adoration of Amun when he rises as Harakhti by the overseer 01 the works of Amun, Suti, (and) the overseer of the works of Amun 1lor. They say: ' Hail to you, Re, perfect each day, Who rises at dawn without failing, Khepri who wearies himself with toil! Your rays are on the face, yet unknown, Fine gold does not match your splendor; Self-made you fashioned your body, Creator uncreated. Sole one, unique one, who traverses eternity "Rerna t e One 1 ,Wi 1 ith rm'11'IOns under his care'' Your splendor is like heaven's splendor, , Your color brighter than its hues. When you cross the sky all faces see you, When you set you are hidden from their (5) sight; Daily you give yourself at dawn, Safe is your sailing under your majesty. ln a brief day you race a course, Hundred thousands, millions of miles' ' A moment is each day to you, It has passed when you go down. You also complete the hours of night, You order it without pause in your labor. Through you do all eyes see, . They lack aim when your majesty sets. When you stir to rise at dawn, Your brightness opens the eyes of the herds; When you set in the western mountain They sleep as in the state of death. ' Second hymn Ilail to you, Aten of daytime, Creator of all, who makes them live! (;reat falcon, brightly plumed, [lee tie who raised himself. Self-creator, uncreated, Eldest Horus within Nut, An:laimed (IO) in his rising and setting. Maker of the earth's yield, Khnum and Amun of mankind, Who seized the Two Lands from great to small. Beneficent mother of gods and men, HYMNS, PRAYERS, AND A HARPER'S SONG 88 ANCIENT EGYPTIAN LITERATURE Craftsman with a patient heart, Toiling long to make them countless. Valiant shepherd who drives his flock, Their refuge, made to sustain them. Runner, racer, courser, Khepri of distinguished birth, Who raises his beauty in the body of Nut, Who lights the Two Lands with his disk. The Two Lands' Oldest who made himself, Who sees all that he made, he alone. Who reaches the ends of the lands every day, In the sight of those who tread on them. Rising in heaven formed as Re, He makes the seasons with the months, Heat as he wishes, cold as he wishes. He makes bodies slack, he gathers them up,' Every land rejoices at his rising, Every day gives praise to him. 89 We controlled great monuments in Ipet-sut, At the front of Thebes, the city of Amun. May you give me old age in your city, My eye (beholding) your beauty; A burial in the west, the place of heart's content, As I join the favored ones who went in peace. May you give me sweet breeze when 1 land, And rgarlandsl r on the day of the wag-feast. NOTES 1. What is written is ｾｲｹ w3wt, "who is above the ways," but perhaps hryio, "remote," was intended. 2. Or, "when he embraces them"? But a contrast with slackness is more plausible. 3. Amenhotep III. The two brothers were architects in the service of this king. 4. Karnak. 5. When the statue of Amun appeared in a festival procession. 6. Luxor. 7. The ssdw received on a feast day must be decorative ribbons, scarves, or garlands rather than wrappings. Prayers The overseer of works, Suti; the overseer of works, (15) Hor. He says: I was controller in your sanctuary, Overseer of works in your very shrine, Made for you by your beloved son, The Lord of the Two Lands, Nebmare,' given life. My lord made me controller of your monuments, Because he knew my vigilance. I was a vigorous controller of your monuments, One who did right (rnaat) as you wished. For I knew you are content with right, You advance him who does it on earth. I did it and you advanced me, You made me favored on earth in Ipet-sut," One who was in your following when you appeared.' I was a true one who abhors falsehood, Who does not trust the words of a liar. But my brother, my likeness, his ways I trust, He came from the womb with me the same day. The overseer(s) of Amun's works in Southern Ipet," Suti, When I was in charge on the westside, He was in charge on the eastside. HYMNS AND PRA YERS FROM EL-AMARNA As early as the Old Kingdom, Egyptian religion had tended to attribute supreme power to one god, and to subordinate the other gods to him. But while increasingly heaping attributes of universal power on the sun-god Re, the religion remained essentially polytheistic. The worship of the sun-disk (Aten) as a manifestation of the sun-god Re had been growing since the beginning of the Eighteenth Dynasty and reached prominence in the reign of Amenhotep III, as shown, for example, by the hymns to the Sun of the brothers Suti and HoI' (pp. 86-89). In these hymns, the Aten, merged with Re, is the supreme creator-god, supreme but not sole god. It was Amenhotep IV who converted the supreme god into the sole god by denying the reality of all other gods. Thus the king eliminated the clash between the claims of the "one" and the "many." But this was a radical break with the past. His doctrine was profoundly uncongenial and gave great offense. The nation was not willing to jettison its longheld beliefs and, after the king's death, the heretical teaching was wiped out. The "many" had overpowered the "one." The Great Hymn to the Aten is an eloquent and beautiful statement of the doctrine of the one god. He alone has created the world and all it contains. He alone gives life to man and beast. He alone watches over his creations. He alone inhabits the sky. Heretofore the sun-god had appeared in three major forms: as Harakhti in the morning, as Khepri in midday, and as Atum in the evening. His daily journey across the sky had been done in the company of many gods. It had involved the everrecurring combat against the primordial serpent Apopis. In traversing 90 ANCIENT EGYPTIAN LITERATURE the night sky the god had been acclaimed by the multitudes of the dead who rest there; and each hOUT of the night had marked a specific stage in his journey. Thus the daily circuit of the sky was a drama with a large supporting cast. In the new doctrine of the Aten as sole god all these facets were eliminated. The Aten rises and sets in lonely majesty in an empty sky. Only the earth is peopled by his creatures, and only they adore his rising and setting. As we know from the Boundary Stelae (pp. 48-51), Amenhotep IV Akhenaten had dedicated his new city to the Aten, and the public worship of the god must have been the central feature in the daily life of the court. The principal surviving sources for the reconstruction of this worship are the reliefs and inscriptions in the rock-tombs of the courtiers. The doctrine of the Aten as taught by the king was undoubtedly recorded in many writings. But it has survived in only two forms: in the statements of the king on the boundary stelae. and in the hymns and prayers inscribed in the tombs of the courtiers. The tombs contain numerous short prayers and hymns addressed to the Aten, or jointly to the Aten and the king. These brief compositions -,I resemble one another closely and thereby show that they were derived from a common stock of formulations assembled by the royal scribes. One such text is found in nearly identical versions in five tombs: the tombs of Apy, Any, Meryre, Mahu, and Tutu. N. de Garis Davies, the, excavator of the Amarna tombs, called it "the shorter hymn to the Aten," and it is now usually referred to as The Short Hymn to the Atm., The texts in the tomb of the courtier Ay have yielded the most, extensive statements of Aten worship. Here we have not only several,': short hymns and prayers but, above all, the long text which has come to' be known as The Great Hymn to the Aten. The east wall of the tomb il inscribed with three hymns and prayers to the Aten and to the king, and the west wall contains the great hymn. The five texts translated here are: (1) The Short Hymn to the Aten; (2) Two Hymns and a Prayer from the east wall of the tomb of Ay;(3) The Great Hymn to the Aten from the west wall of the tomb of Ay. HYMNS, PRAVERS, AND A HARPER'S SONG Splendid you rise, 0 living Aten, eternal lord! You are radiant, beauteous, mighty, Your love is great, immense. Your rays light up all laces, Your bright hue gives life to hearts, When you fill the Two Lands with vour love. August God who fashioned himself. who made every land, created what is in it, All peoples, herds, and flocks, All trees that grow from soil; They live when you dawn for them, You are mother and father of all that you made. When you dawn their eyes observe you, As your rays light the whole earth; Every heart acclaims your sight, When you are risen as their lord. When you set (5) in sky's western lightland. They lie down as if to die, Their heads covered, their noses stopped, Until you dawn in sky's eastern lightland. Their arms adore your ka, As you nourish the hearts by your beauty; One lives when you cast your rays, Every land is in festivity. THE SHORT HYM"I TO THE ATEN As already said, the hymn occurs in five Amarna tombs. The fiv' copies fall into two groups. One consists of the text as given in the tomb of Any and Meryre; the other is the version of the other three tom Apart from minor textual variations, the principal difference betwee the two groups is that Any and Meryre are the worshipers who recite th hymn, whereas in the three other tombs the hymn is spoken by the kin The hymn gives the impression of consisting of bits and pieces draw from the scribal stock of formulations that reflected the royal teachin Though not without beauty it lacks structural unity. The translation made from the synoptic text with the version of Apy serving as base. T line count is that of Apy's text. Publication: Davies, Amarna, IV, 26-29 and pis. xxxii-xxxiii. man, Akherwten, pp. 10-1.';. Translation: pp.67-69. A. Scharff, Aegyptische Stmnenlieder (Berlin, 91 . (I) Adoration of Re-Harakhti-who-rejoices-in-lightland In-his-nameShu-ioho-is-Aten, who gives life forever, by the King who lives by Maat, the Lord of the Two Lands: Neferkheprnre, Sole-one-of-He; the Son of Re who lives hy Maar, the Lord of crowns: Akhenaten, great in his life1ime, given life forever.' Singers, musicians, shout with joy, In the court of the benben-shrine,' And in all temples in Akhet-Aten, The place of truth in which you rejoice. Foods are offered in their midst, Your holy son performs your praises, OAten living in his risings, And all your creatures leap before you. Your august son exults in joy, OAten living daily content in the sky, Your offspring, your august son, Sole one of Re;" The Son of Re does not Cease to extol his beauty,' Nrfrrkheprure, Sole-one-ofRe. 92 ANCIENT t:GYPTIAN LITERATURE HYMNS, PRAYERS, AND A HARPER'S SONG I am your son who serves you, who exalts your name, Your power, your strength, are firm in my heart; You are the living Atcn whose image endures, You have made the far sky to shine in it, To observe all that you made. You are One (10) yet a million lives are in you, To make them live <you give) the breath of life to their noses; By the sight of your rays all flowers exist, What lives and sprouts from the soil grows when you shine. Drinking deep of your sight all flocks frisk,' The birds in the nest fly up in joy; Their folded wings unfold in praise Of the living Aten, their maker. NOTES Publication: Davies, Amarna, VI, ]7-19, 28-29. and pls. xxv and xxxviii-xxxix. Sandman, Akhenaten, pp. 90-93. Translation: BA.R. II, §§991-996. 1. Hymn to the Aten and the King East wall. columns 1-5 (I) Adoration of Re-Harakhti-who-rejoices-in-lightlandln-his_name_Shu_ who-is-Aten, who gives life forever; (and of) the King of Upper and Lower Egypt: Neferkheprure, Sole-one-of-Re, the Son of Re: Akhenaten, g-reat in his lifetime; (and) the great Queen, Nefer-nefru-Aten Nefertiti, liVing forever. I J. As originally composed. the hymn was recited by the king, hence' this introduction. In the final portion of the hymn. the king speaks in the first person. In the tombs of Any and Meryre the hymn was adapted to, the use of the courtiers, and the scribe of Meryre was consistent in that he omitted the final portion; but the scribe of Any retained it. , 2. A sanctuary of Aten at E1 Amarna which seems to have been named after the sanctuary of Re at Heliopolis that bore this name. 3. The epithet which forms part of Akhenatcn's throne name. 4. One expects "your beauty." I 5. The version of Apy ends here. The remainder is the text of Tutu. TWO HYMNS A1':D A PRAYER IN ｔｈｾ TOMB OF AY The cast wall of the unfinished tomb of Ay is inscribed with two hymn. and a prayer, addressed to the Aten and to the king. The texts occupy the lower half of the wall and are accompanied by the kneeling figures ｯｾＮ Ay and his wife. The upper half of the wall, now much destroyed, showed the royal family at worship. The theme of both hymns is the close association of the Aten with King Akhenaten , as reiterated by the king on his monuments. The; hymns are followed by a biographical statement and a prayer of Ay i which the courtier asks for the king's continuing favor which is to protec him in life as well as after death. The prayer shows clearly the effect which the Aten cult had on th expectations and practices of the courtiers. They could?o ｬｯｮｧｾｲ pray Anubis for protection; nor could they look toward passmg the Jud&men before Osiris and being welcomed by the gods. All that a courtier 0 Akhenaten could hope for was to be granted a tomb and that his would survive by virtue of his association with the king. It is no wond that after the death of Akhenaten his followers hastily abandoned h teaching and returned to the comforting beliefs in the many gods wh offered help to man in life and beyond death. 93 Praises to you when you dawn in lightland, living Aten, lord of eternitv! Kissing the ground when you dawn in heaven, To light all lands with your beauty. Your rays are on your son, your beloved, Your hands hold millions of jubilees For the King, Neferkheprure, Sole-one-of-He, Your child who came from your rays. You grant him your lifetime, your years, You hearken to the wish of his heart, You love him, you make him like Aten. You dawn to give him eternity, When you set you give him infinity. You create him daily like your forms, You build him in your image (5) like Aten, The Ruler of Maat who came from eternity, The Son of Re who exalts his beauty, Who offers him the product of his rays. The King who lives by Maat, The Lord of the Two Lands, Neferkheprure, ｓｯｬ･ＭｮｪｾｒＬ (And) the great Queen, Nefer-nefru-Aten Nefertiti. o 2. Hymn to the Aten and the King East Wall, columns 6·10 (Ii) The God's Father,' the favorite of the Good God, the Vizier Rnd Fanbearer to the right of the King, the Master of all the horses of hi. majesty, the true, beloved royal scribe, Ay. He says: Hail to you, 0 living Aten! Dawning in heaven he floods the hearts, Every land is in feast at his rising; Their hearts rejoice in acclamations. 94 ANCIENT EGYPTIAN LITERATun When their lord, their maker,' shines upon them. Your son offers Maat to your fair face, You delight in seeing him who came from you; The son of eternity who came from Aten, Who benefits his benefactor,' pleases the heart of Aten. When he dawns in heaven he rejoices in his son, He enfolds him in his rays; He gives him eternity as king like the (9) Aten: Neferhheprure, Sole-one-ei-Re, my God, \Nho made me, who fosters my ka. Grant me to be sated with seeing you always, My Lord, built like Aten, abounding in wealth; Hapy flowing daily who nourishes Egypt, Silver and gold are like the sands of the shores. The land wakes to hail the power of his ka, o Son of Aten, you are eternal, Neferhhepnm, Sole-one-of-Re, You live and thrive for he made you. 3, Self.Justification and Prayer to the King Columns 11-30 (II) the God's Father, the Vizier and Fanbearer on the right of the King, the Master of all the horses of his majesty, the true, beloved Royal Scribe, Ay. He says: I am one truthful to the King who fostered him, One who is straight to the Ruler and helps his Lord: A ka-attendant of his majesty, his favorite, Who sees his beauty when he appears in his palace. I am leader of the nobles, the royal companions, Chief of all those who follow his majesty; He set Maat in my body, I abhor falsehood, I know what pleases the Sole one of Re, my Lord, Who is knowing like Aten, truly wise. He heaps my rewards of silver and gold, I being chief of the nobles, leader of the people; My nature, my good character made my position, My Lord has taught me, I do his teaching. I live by worshiping his ha, I am sated by attending him; My breath, by which I live, is this northwind, This thousandfold Hapy who flows every day, Neferkheprure. Sole-one-of-Re. HYMNS, PRAYERS, AND A HARPER'S SONG (15) Grant me a lifetime high in your favor! How happy is your favorite, 0 Son of the Aten! All his deeds will endure and be firm, When the ka of the Ruler is with him forever, He will be sated with life when he reaches old age. My Lord who makes people and fosters a lifetime, Give a happy fate to him whom you favor, Whose heart rests on Maat, who abhors falsehood. How happy is he who hears your teaching of life! He is sated by seeing you constantly, His eyes beholding the Aten each day. Grant me a good old age as you favor me, Grant me a good burial by the wish of your ka In the tomb you assigned me to rest in, ln the mountain of Akhet-Aten, the blessed place. May I hear your sweet voice in the benben-temple, As you do what your father praises, the living Aten; He will assign you to everlastingness, He will reward you with jubilee feasts. Like a counting of shore-t sands) by the oipe, Like reckoning the sea by the dja,' The sum total of mountains weighed in the balance, The feathers of birds, (20) the leaves of treesSuch are the jubilees of the Sole one of Re, king forever, And of the great Queen, his beloved, rich in beauty, Who contents the Aten with a sweet voice, With her beautiful hands on the sistra, The Lady of the Two Lands, Nefer-nefru-Aten Nefertiti, everliving Who is at the side of the Sole one of Re for all time. As heaven will endure (25) with what it contains, Your father, the Aten, will dawn in the sky, To protect you every day for he made you. Grant me to kiss the holy ground, To come before you with offerings To Aten, your father, as gifts of your ka. Grant that my ka abide and flourish for me, As when on earth' I followed your ka, So as to rise in my name to the blessed place, In which you grant me to rest, my word being true. May my name be pronounced in it by your will, I being your favorite who follows your ka, 95 96 ANCIENT EGYPTIAN LITERATURE That I may go with your favor when old age has come: For the ka of the Vizier, Fanbearer on the right of the King, True, beloved Royal Scribe, God's Father, Ay, living anew. NOTES I. The title "god's father" was often borne by priests but sometimes by courtiers who did not have priestly functions. Its meaning has been discussed a number of times, notably by A. H. Gardiner, AEO, 1,47*-52*; C. Aldred,lEA, 43 (1957), 35-37: H. Brunner, H. Kees, ZAS, 86 (1961). 115-125. zrs, 86 (1961), 90-100; 2. The scribe wrote "his maker." 3. The king is 3!J n 3!J nf, "one who benefits his benefactor," an allusion to the name Akhenaten ("He who benefits Aten'') which he had assumed when he discarded the name Amenhotep. 4. The oipe and the dja are measures of capacity. THE GREAT HYMN TO THE ATEN In the Tomb of Ay \-Vest Wall, 13 columns The long text columns begin at the top of the wall. Below the text are the kneeling relief figures of Ay and his wife. Publication: Davies, Amarna, VI, ＲＹｾＳＱ and pIs. xxvii and xli. Sandman. Akhenaten, pp. 93-96. Translation: J. A. Wilson in ANET, pp. 369-371. Gardiner, Egypt, pp_ 225-227. Simpson, Literature, pp. 289-295. (There exist countless translations of the hymn) (I) Adoration of Re-Harakhti-who-rejoices-in-lightland In-his-name-! Shu-who-is-Aten, living forever; the great living Aten who is in jubilee, the lord of all that the Disk encircles, lord of sky, lord of earth, lord of the house-of-Aten in Akhet-Aten; (and of) the King of Upper and Lower Egypt, who lives by Maat, the Lord of the Two Lands, Neferkheprure, Sole-one-ei-Re; the Son of Re who lives by Maat, the Lord of Crowns, Akhenaten, great in his lifetime; (and) his beloved great Queen, the Lady of the Two Lands, Nefer-nefru-Aten Nefertiti, who lives in health and youth forever, The Vizier, the Fanbearer on the right of the King, ----- [Ay]; he says:' Splendid you rise in heaven's lightland, o living Aten, creator of life! When you have dawned in eastern lightland, You fill every land with your beauty, You are beauteous, great, radiant, High over every land; Your rays embrace the lands, HYMNS, PRAYERS, AND A HARPER'S SONG To the limit of all that you made, Being Re, you reach their limits," You bend them (for) the son whom you love; Though you are far, your rays are on earth, Though one sees you, your strides are unseen. When you set in western lightland, Earth is in darkness as if in death, One sleeps in chambers, heads covered, One eye does not see another. Were they robbed of their goods, That are under their heads People would not remark it: Every lion comes from its den, All the serpents bite;' Darkness hovers, earth is silent, As their maker rests in lightland. Earth brightens when you dawn in lightland, When you shine as Aten of daytime; As you dispel the dark, As you cast your rays, The Two Lands are in festivity. Awake they stand on their feet, You have roused them; Bodies cleansed, (5) clothed, Their arms adore your appearance. The entire land sets out to work All beasts browse on their herbs.' Trees, herbs are sprouting, , Birds fly from their nests, Their wings greeting your Ita. All flocks frisk on their feet, All that fly up and alight, They Jive when you dawn for them. Ships fare north, fare south as well Roads lie open when you rise; , The fish in the river dart before you, Your rays are in the midst of the sea. Who Who Who Who makes seed grow in women, creates people from sperm; feeds the son in his mother's womb soothes him to still his tears. ' 117 98 ANCIENT EGYPTIAN LITERATURE Nurse in the womb, Giver of breath, To nourish all that he made. When he comes from the womb to breathe, On the day of his birth, You open wide his mouth, You supply his needs. When the chick in the egg speaks in the shell, You give him breath within to sustain him; When you have made him complete, To break out from the egg, He comes out from the egg, To announce his completion, Walking on his legs he comes from it. How many are your deeds, Though hidden from sight, o Sole God beside whom there is none! You made the earth as you wished, you alone, All peoples, herds, and flocks; All upon earth that walk on legs, All on high that fly on wings, The lands of Khor and Kush, The land of Egypt. You set every man in his place. You supply their needs; Everyone has his food, His lifetime is counted. Their tongues differ in speech, Their characters likewise; Their skins are distinct, For you distinguished the peoples.' You made Hapy in dal,' You bring him when you will, To nourish the people, For you made them for yourself. Lord of all who toils for them, Lord of all lands who shines for them, Aten of daytime, great in glory! All distant lands, you make them live, You made a heavenly Hapy descend for them; HYMNS, PRAYERS, AND A HARPER'S SONG (10) He makes waves on the mountains like the sea, To drench their fields and their towns. How excellent are your ways, 0 Lord of eternity! A Hapy from heaven for foreign peoples, And all lands' creatures that walk on legs, For Egypt the Hapy who comes from dal.' Your rays nurse all fields, When you shine they live, they grow for you; You made the seasons to foster all that you made, Winter to cool them, heat that they taste you. You made the far sky to shine therein, To behold all that you made; You alone, shining in your form of living Aten, Risen, radiant, distant, near. You made millions of forms from yourself alone, Towns, villages, fields, the river's course; All eyes observe you upon them, For you are the Aten of daytime on high. , You are in my heart, There is no other who knows you, Only your son, Ne{erkheprure, Sole-one-of-Re, Whom you have taught your ways and your might. (Those on) earth come from your hand as you made them, When you have dawned they live, When you set they die; You yourself are lifetime, one lives by you. All eyes are on (your) beauty until you set, All labor ceases when you rest in the west; When you rise you stir [everyone] for the King, Every leg is on the move since you founded the earth. You rouse them for your son who came from your body, The King who lives by Maat, the Lord of the Two Lands, N eferkheprure, Sole-one-of-Re, The Son of Re who lives by Maat, the Lord of crowns, Akhenaten, great in his lifetime; (And) the great Queen whom he loves, the Lady of the Two Lands, Nefer-nefru-Aten. Nefertiti, living forever. 99 100 ANCIENT EGYPTIAN LITERATURE NOTES 1. Though the hymn was undoubtedly composed for recitation by the king, inscribed in the tomb of Ay, it was adapted to recitation by the courtier. 2, The sentence consists of a wordplay on r-. "Sun," and t", "end," "limit." 3. This is one of several passages that recall similar formulations in the 104th Psalm and have led to speculations about possible interconnections between the Hymn to the Aten and the 104th Psalm. The resemblances are, however, more likely to be the result of the generic similarity between Egyptian hymns and biblical psalms. A specific literary interdependence is not probable. 4. The Hymn to the Aten expresses the cosmopolitan and humanist outlook of the New Kingdom at its purest and most sympathetic. All peoples are seen as the creatures of the sun-god, who has made them diverse in skin color, speech. and character. Their diversity is described objectively, without a claim of Egyptian superiority. On the theme of the differentiation of languages see S. Sauneron, BIFAO, 60 (1960), 31-41. 5. The netherworld. 6. Hapy. the inundating Nile, emerges from the netherworld to nourish Egypt, while foreign peoples are sustained by a "Nile from heaven" who descends as rain. 7. Several obscure sentences containing corruptions and a lacuna. HYMNS, PRAYERS, AND A HARPER'S SONG 101 The Prayer Left side of base A royal offering to Thoth, lord of writing, lord of Khmun, Who determines maat, who embarks Re in the night-bark, May you. let the speech be answered for its righmess. I am a righteous one toward the courtiers I If a wrong is told me, ' (My) tongue is skilled to set it right. I am the recorder of royal laws, Who gives directions to the courtiers Wise in speech, there's nothing I ｩｧｮｾｲ･Ｎ I am the adviser of everyone, Who teaches each man his course Without forgetting my charge. ' I am one who reports to the Lord of the Two Lands Who speaks of whatever was forgotten," ' Who does not ignore the words of the Lord. I am the herald of the council, Who does not ignore the plans of his m'!iesty; For the ka of the Prince, Royal Scribe, Harernhab, justified. Right side of base A PRAYER AND A HYMN OF GENERAL HAREMHAB On his Statue in the Metropolitan Museum of Art, New York The beautiful life-size granite statue of Haremhab shows him seated in the scribal posture with a papyrus scroll on his lap. The statue dates from the reign of 'Tutankhamun , when Haremhab commanded the army and was stationed in the Memphite area; it may have stood in the precinct of the temple of Ptah in Memphis. The two-part prayer is inscribed on the base, and the hymn is carved on the scroll which Haremhab holds unrolled in his lap. The prayer is addressed to 'Thoth, Ptah, and Osiris, and the hymn is in praise of Thoth. The texts illustrate the quick reappearance of the traditional beliefs that had been suppressed by Akhenaten. The hymn to Thoth brings out the specific roles of the god: he is chief judge. counselor, mediator, and record keeper fur gods and men. He is also the close companion of the sun-god. and this role includes steering the sunbark and slaying the Apopis serpent, though the latter function is often assigned to other gods. Urk. Publication: H. E. Winlock,JEA, 10 (1924), 1-5 and pIs. i-iv. IV, 2089-2094. Translation: Helck, Ubersetzung. pp. 393-3%. A royal offering to Ptah South-of-his-Wall, Sakhmet, the beloved of Ptah Ptah-Sokar, lord of Shetit." ' Osiris, lord of Rostau:" May you let the ba come forth by day to see Aten ' And listen to his daily prayer as a spirit whom you made spirit. May ｹｯｾ command me to follow you always as one of your favorites, For I am ｾ just one of God since being on earth, I satisfy him with maat every day. I have shunned wrongdoing before him, I never [did evil] since my birth; Indeed I am a gentle one before God, One wise, one calm, who listens to maat. May you let me be in the crew of the neshmet-bark ' At its feast in the region of Peqer: , For the ka of the Prince, Sole Companion King's Deputy before the Two Lands, ' Royal Scribe, Harernhah, justified. l 102 ANCIENT EGYPTIAN LITERATURE The Hymn to Thoth On the scroll, in 22 columns (I) Adoration of Thoth, Son of Re, Moon, Of beautiful rising, lord of appearings, light of the gods, By the Prince, Count, Fan-bearer on the King's right, Great Troop-commander, Royal Scribe, Haremhab, justified, he says: Hail to you, Moon, Thoth, Bull in Khmun, dweller in Hesret, Who makes way for the gods!' Who knows the secrets. Who records their expression, Who distinguishes one speech from another, Who is judge of everyone. Keen-faced in the Ship-of-millions," Courier of mankind, Who knows a man by (5) his utterance, Who makes the deed rise against the doer. Who contents Re, Advises the Sole Lord, Lets' him know whatever happens; At dawn he summons in heaven, And forgets not yesterday's report. Who makes safe the night-bark, Makes tranquil the day-bark, With arms outstretched in the bow of the ship. Pure-faced when he takes the stern-rope, As the day-bark rejoices in the night-bark's joy," At the feast of crossing the sky. Who fells the fiend," Sunders western lightland. The Ennead in the night-bark worships Thoth, They say (10) to him: "Hail, [Son of] Re, Praised of Re, whom the gods applaud!" They repeat what your ka wishes, As you make way for the place of the bark, As you act against that fiend: You cut off his head, you break his ba, You cast (15) his corpse in the fire, You are the god who slaughters him, Nothing is done without your knowing, Great one, son of a Great one, who came from her limbs, Champion of Harakhti, HYMNS. PRAYERS, AND A HARPER'S SONG 103 Wise friend in On, Who makes the place of the gods, Who knows the secrets, Expounds their words. Let us give praise" to Thoth, Straight plummet in the scales, Who repulses evil, Who accepts him who leans not on crime. The vizier who settles cases, ｾ Who changes turmoil to peace; The scribe of the mat who keeps the book, Who punishes crime, Who accepts the r submissive! Who is sound of (20) arm, Wise among the Ennead, Who relates what was forgotten. Counselor to him who errs, Who remembers the fleeting moment, Who reports the hour of night, Whose words endure forever, Who enters dat, knows those in it, And records them in the list. NOTES I. The text on the left side of the base consists of tristichs. After the introduction, each tristich is composed of a tripartite period introduced by the phrase "I am." The same device is employed in the biographical ｳｴｾｬ｡ of Intef son of Sent (British Museum 581; see my Ancient Egyptian LIterature, I, 120-123.) 2. Or: "Who speaks to him who is forgetful"? 3. Name of the sanctuary of Ptah at Giza, 4. Word for the necropolis and often specifically that of Giza. 5. Though written without the divine determinative, the sun-disk, itn, its personified meaning. In the sun-hymn of has probably ｲ･ｾ｡ｩｮ･､ Haremhab on his stela in the British Museum (No. 551), which also dates from the reign of Tutankhamun, the word itn has the divine determinative (see Urk. IV, 2095.7) 6. The bark of Osiris. 7. Literally, "opens a place for the gods." 8. The sun-bark. 9. The scribe reverted to the second person and wrote "you let him know." 10. The sentence division is problematical. My rendering differs from that of Winlock and Heick. II. The serpent Apopis. . ｬｾＮ The ｦｯｲｾ biblical psalms, IS "let u.s" in the invitation to praise god, so common in rare III Egyptian hymns, where the usual forms are "I will" or "ye shall." 104 ANCIENT EGYPTIAN LITERATURE HYMNS, PRAYERS. AND A HARPER'S SONG THREE PENITENTIAL HYMNS FROM DEIR EL-MEDINA With Thebes the capital of the state since the beginning of the Eighteenth Dynasty, the ever growing number of royal and private tombs on the city's westbank required the continuous labors of numerous workmen, artisans, scribes, and others. Thus a workmen's village was laid out in a narrow valley on the fringe of the western desert. in the area now known as Deir el-Medlna. Unusually well preserved and systematically excavated, the village has yielded an immensely rich documentation on the life and thoughts of this New Kingdom community of average people who ranged from pOOT to moderately wealthy, from simple laborers to skilled artists. At the beginning of the nineteenth century the site was plundered on a large scale, and many of the stelae then removed reached the museums of Europe. While the plundering blotted out their exact provenience, it gradually became clear that many of the stelae came not from tombs but rather from several small temples in which the villagers had offered their devotions. Among these many votive stelae a number stand out by virtue oftheir unusual texts. They consist of hymns and prayers whose themes are crime and punishment, contrition and forgiveness. It is often said that Egyptian biographical and religious texts show much pride and little humility. On the votive stelae of Deir el-Medina, however, contrition and humility are the central concerns. To the scholars who first studied these hymns they seemed to offer so great a contrast to the usual complacency of Egyptian religiosity that they saw in them either the emergence of a new type of religious feeling in the Ramesside period (t'personal piety," Breasted), or the particular religious attitude of poor people ("the religion of the poor," Cunn). Both terms describe valid insights, but they require some modification; for at the present time we see these hymns not as something quite new but rather as the end product of a long evolution. wbar comes to fruition in the New Kingdon is the self-awareness of the individual person, an awareness that makes itself felt on many levels. The proliferation of Book of the Dead copies is as much a part of it as are the personal prayers from Deir el- Medina. Moreover, many personal prayers are found among the short compositions written on papyrus which were used as model texts in the training of scribes. Yet another aspect of conscious individualism is found in the love poems preserved on papyri of the Ramesside age. Thus the personal piety of the prayers from Deir el-Medina stems from the evolved individualism of the New Kingdom. And as regards their humility, this too is not an isolated phenomenon. The virtue of humility was already taught in the Instructions of the Old Kingdom and it plays a prominent part in the New Kingdom Instructions of Any and Amenemope. The prayers on the votive stelae of Deir el-Medina are penitential hymns akin to biblical penitential psalms. Hymn and prayer are here merged into one; the deity is praised and adored in the traditional manner of the hymn and also prayed to in specific and personal terms. The votaries of Deir el-Medina give thanks for the recovery from illness, and they view their illness as divine punishment for sins they have committed. 105 The contrite admission of guilt has induced the god to show mercv and grant the return of health. / ｔｾ three most important hymns of this group are translated here. Additional examples will be found in the literature cited. I. VOTIVE STELA OF NEBRE WITH IIYM:>i TO AMEN-RE From Deir el- Medina Berlin Museum 20377 A ｲｯｾｮ､［Ｍｴｰ･ limestone stela, 0.67 x 0.39 rn. At the top the god Amun ｉｾ ･ｮｴｾｲｯｮ･､ before a tall pylon. Before him kneels Nebre with arms raised III prayer. Below the scene is the hymn in sixteen text ｣ｯｬｵｭｾｳＮ ｾｮ the lower rig ht cC?l'ner four men are kneeling in prayer. Publication: . Erman, Denksteine, pp. 1087-1097 and pI. xvi. Aegyptisch» inschriften aus den staatlichen .Aluseen z.u Berlin, Vol. II (Leipzig 1924), pp. 158-162. ' ｔＮｲ｡ｮｳｾｴｩｯＺ J. H. Breasted, Development oj Religion and Thought m Ancient f.l5Jpt (New York, 1912), pp. 350-352 (in chap. 10, "The Age of Personal Piety"). B. Gunn, "The Religion of the Poor 10 Ancient Egypt,"JEA,:1 (1916), H3-8S. J A. Wilson in ANi'.T. pp. 380-381. Text above and behind the god Amen-Re, Lord of ｔｨｲｯｮ･ｳＭｯｴｾ ｨ･ＭｔｷｯＭｌ｡ｮ､ｳＬ The great god who presides over Ipet-sut, The august god who hears prayer, Who comes at the voice of the poor in distress, Who gives breath to him who is wretched. Above Nebre Giving praise to Amen-Re, Lord of Thrones-of-the-Two-Lands, Who presides over Ipet-sut; Kissing the ground to Amun of Thebes, the great god, The lord of this sanctuary, great and fair, That he may let my eyes see his beauty; For the ka of the draftsman of Amun, Nebre, justified. The hymn (I) Praisegiving to Amun. I make for him adorations to his name I give him praises to the height of heaven, And over the breadth of the earth I tell his might to travelers north a'nd south: 106 ANCIENT EGYPTIAN LITERATURE Beware ye of him! Declare him toson and daughter, To the great and sm all, Herald him to generations, Not yet born; Herald him to fishes in the deep, To birds in the sky, Declare him to fool and wise, Beware ye of him!' You are Arnun, the Lord of the silent, Who comes at the voice of the poor; When I call to you in my distress, You (5) come to rescue me, To give breath to him who is wretched, To rescue me from bondage. You are Amen-Re, Lord of Thebes, Who rescues him who is in dat; For you are he who is [merciful], When one appeals to you, You are he who comes from afar. Made by the draftsman of Amun in the Place-of-Truth,' Nebre,. justified, son of the draftsman in the Place-of-Truth, Pay, [justified], to the name of his Lord Amun, Lord of Thebes, who comes at the voice of the poor. I made" for him praises to his name, For his might is great; I made supplications before him, In the presence of the whole land, On behalf of the draftsman Nakhtamun, justified, Who lay sick unto death, (In) the power of Amun, through his rsin',' I found the Lord of Gods coming as northwind, Gentle breezes before him; He saved Amun's draftsman Nakhtamun, justified, Son of Arnun's draftsman in the Place-of-Truth, Nebre, justified, (10) Born of the Lady Peshed, justified. He says: Though the servant was disposed to do evil, HYMNS, PRAYERS. AND A HARPER'S SONG 107 The Lord is disposed to forgive. The Lord of Thebes spends not a whole day in anger, HIS wrath passes 10 a moment, none remains. His breath comes back to us in mercy, Amun returns upon his breeze. May your ka be kind,' may you forgive, It shall not happen again. Says the draftsman in the Place-of-Truth, Nebre, justified. He says: "I will make this stela to your name, And record this praise on it in writing, For you saved for me the draftsman Nakhtamun," (15) So I said to you and you listened to me. Now behold, I do what [ have said, You are the Lord to him who calls to you, Content with maat, a Lord of Thebes! Made by the draftsman Nebre and his son, the scribe Khay. NOTES 1. ｔｨ･ｳｾ nine lines form a stanza composed by means of an inversion or, ascendmg Ｎ｡ｮｾ descending pattern: the verbs, beware. declare. herald, ｡ｲＮｾ .repeated III mverse order. The form was studied by H. Grapow. lAS, 79 (1954),19-21; see also my Ancient Egyptian Literature, I, 202-203, 2. A name for the Theban necropolis. 3, The writing is faulty; the sense requires "I made." " .4"; ｾＮｔｉ ｡ｮ Ｌｾ･｡､ the ､｡ｾ ｧ ､ group as ist and emended it to 4ft. Ｎｮｉｾ crime. The determinative, however, looks more like a cow than a bird; hence the word has been read as il;t. "cow." But it is not very plausible that the word "cow" was intended. kJ.k is probably not the oath formula but rather the verb w3h . 5. ｗＳｾ In the sense of "be kind," "overlook," "forgive," as in line 4 of ｎ ･ ｦ ｲ ｡ ｢ ｵ Ｇ ｾ Hymn to Ptah; see p. 110 n. 3. II. VOTIVE STELA OF NEFERABU WITH HYMN TO MERTSEGER From Deir cl-Medina Turin Museum 102 ＨｾＵＰＸＩ The ､ｲ｡ｦｴｳｾ｡ｮ Ncferabu was an artist of some prominence and wealth. He raised a large family and built himself a fine tomb. In addition to th«: votive stela in Turin, three other stelae of his and an offering ｴ｡｢ｬｾ are In the British Museum. One of these (no. 589) also has a penitential hymn, this one addressed to Ptah. Both hymns are translated below. HYMNS, PRAYERS, AND A HARPER'S SONG ANCIENT EGYPTIAN LITERATURE 108 The Turin stela is a rectangular limestone slab. 0.20 X 0.54 m. It is dedicated to the serpent-goddess Mertseger, a guardian goddess of the' Theban necropolis who was viewed as dwelling in, or being identical with, a mountain peak of the western desert. Hence she was also worshiped under the name of "Peak of the West," . The goddess is depicted on the right side of the ｳｴｾｬ｡ as a. ｾ･ｲＧｰｮｴ with one human head and two serpent heads. Before her 15 an offcnng stand, and above her is the legend: "Mertseger, Lady of heaven, Mistress of the Two Lands, whose good name is Peak of the West." To the left of the goddess and filling the entire surface is the hymn in seventeen ｾｯｬｵｭｮｳＬ Publication: Erman, Denksteine, pp. 1098-1100. M. TOSI and A. Roccati, Stele e aitre epigrafi di Deir El Medina. n. 50001-n. 5U262 (Turin, 1972), pp, 94-96 and 286, Translation: B. Gunn,lEA, 3 (1916), 86-87. p. 381. So says Neferabu, justified. He says: Behold, let hear every ear, That lives upon earth: Beware the Peak of the West! NOTES I. Nfr r bin is written. 2. P3!JP n hJi is an unusual term for "transgression," "sin." 3. Despite the wrong determinative, ｾｨＬ "to libate" seems intended. J. A. Wilson in ANET, (I) Giving praise to the Peak of the West, Kissing the ground to her ka. I give praise, hear (my) call, I was a truthful man on earth! Made by the servant in the Place-of-Truth, Neferabu, justified. was) an ignorant man and foolish, Who knew not good from evil;' I did the transgression' against the Peak, And she taught a lesson to me. I was in her hand (5) by night as by day, I sat on bricks like the woman in labor, I called to the wind, it came not to me, I libated' to the Peak of the West, great of strength, And to every god and goddess. (I Behold, I will say to the great and small, Who are in the troop: Beware of the Peak! For there is a lion within her! The (10) Peak strikes with the stroke of a savage lion, She is after him who offends her! I caIled upon my Mistress, I found her coming to me as sweet breeze; She was merciful to me, Having made me see her hand. She returned to me appeased, She made my malady forgotten; For the Peak of the West is appeased, If one calls upon her. 109 Ill. VOTIVE STELA OF NEFERABU WITH HYMN TO PTAH FTOm Deir el-Medina British Museum 5S9 A round-topped limestone stela, 0.39 X 0.28 m, inscribed on both sides'. The obverse is divided into two registers. In the upper register Ptah IS shown seated in a kiosk and facing an offering table. In from of ｨｩｾ head is the legend: "Ptah, Lord of maat, King of the Two Lands, the ｦ｡ｬｲＭｦ｡｣･ｾ on his sacred seat," On the right side of the lower register is the kneeling figure of Neferabu. The left side is filled with the first portion of the hymn, written in vertical columns. The text continues on the reverse in ten columns which occupy the entire surface. In this hymn to Ptah, the draftsman Neferabu relates that he had sworn ｾ ｦ｡ｾｳ･ oath, and the god had punished him by making him blind. Publication: Erman, Denhsteine, pp. 1100·1102. Hieroglyphic Texts, Part 9 (1970), p. 36 and pI. xxxi. Translation: B. Gunn, lEA, 3 (1916), 88-89. (I) Praisegiving to Ptah, Lord of Maat, King of the Two Lands, Fair of face on his great seat, The One God' among the Ennead, Beloved as King of the Two Lands. May he give life, prosperity, health, Alertness, favors, and affection, And that my eyes may see Amun (5) every day, As is done for a righteous man, Who has set Amun in his heart! So says the servant in the Place-of- Truth, Neferabu. justified. (Rellerse) Beginning of the recital of the might of Ptah , South-ofhio-Wall, by the servant in the Place-of-Truth on the West of Thebes, Nelerabu, justified. He says: 110 ANCIENT EGYPTIAN LITERATURE HYMNS, PRAYE.RS, AND A HARPER'S SONG I am a man who swore falsely by Ptah, Lord of Maat, And he made me see darkness by day. I will declare his might to the fool and the wise,' To the small and great: Beware of Ptah, Lord of Maat! Behold, he does not overlook' (5) anyone's deed! Refrain from uttering Ptah's name falsely, La, he who utters it falsely, 10 he falls! Praise of Amen-Re P. Bologna 1094.2. 3-7 and P. Anastasi 11.6, 5-7 LEM, pp. 2 and 16. Publicati.on: ｇ｡ｲ､ｾｮ･Ｌ Translation: Caminos, LEM, pp. 9-10 and 50 pp. 39-41. He caused me to be as the dogs of the street, Righteous was Ptah, Lord of Maat, -toward me, When he taught a lesson to me! Be merciful to me, look on me in mercy! So says the servant in the Place-of-Truth on the West of Thebes, ' Neferabu, justified before the great god. 1. Calling Ptah the "one" god is designed to set him above the Ennead. In the post-Amarrta period the epithet "one" was often applied to one or another of the great gods. ' 2. Literally, "to him who ignores him and him who knows him," as in, the hymn of Ncbrc, line 3. ' 3. W3lj in the sense of "overlook," "forgive;" see p. 107 n. 5. . Fecht, Zeugnisse, ;\men-Re wbo first was king.' [be god of earliest time, The vizier of the poor. He does not take bribes from the guilty. He does not speak to the witness, He does not look at him who promises,' Amun Judges the land with his fingers. He speaks to the heart, He judges the guilty, He assigns him to the East, The righteous to the West.' I being in his hand; He made men and gods observe me, I being as a man who has sinned against his Lord. NOTES III NOTES t h 1. This ｰｯｲｴｾ .of Papyrus Anastasi II is written with verse-points and e sentence dlV!SIOn indicated by the verse-points is followed h ' version of, P. Anastasi II this sentence is lacking. ere. 2. In ｴｨｾ 3. The Judgment of the dead is meant. Prayer to Amun P. Anastasi 11.8.5-9,1 PRA YERS USED AS SCHOOL TEXTS As already noted, the ShOTt prayers found in papyri of the Ramessid age express the individual piety which is characteristic of the New King dom. These prayers are less specific and personal than the penitentia hymns from Deir el-Medina; and their more general character tume them into model compositions that were copied as exercises. Becau they were used as school texts, the same prayer is often found in mere than one copy. Ramesside scribes often employed punctuation marks, consisting 0 black or red dots placed at intervals above the lines. They occur prima ily in texts that have a metrical structure; hence scholars have terme them "verse-points." They do, however, also occur in some prose tex Thus their purpose is somewhat ambiguous and the term "verse-points is not entirely correct. Basically, they are indications of natural paul . between sentences and part!'> of sentences. Since such sentences an clauses also underly the metrical schemes, the presence of verse-poin serves as corroborative evidence for the scanning of metrical line, Publication: Gardiner, LEM, p. 17. Translation: Caminos, LEAf, pp. 44-45. Fecht, Zeugnisse. pp. 44-45. p. 380. (1971/72), 108-110. J. A. Wilson in ANET, M. Lichtheim, jARCE, 9 ａｭｾｮＬ lend ｹｯｾｲ ear to the lonely in court, He IS poor, he IS not rich; For the court extorts from him: "Silver and gold for the clerks, Clothes for the attendants!" Might Amun appear as the vizier To let the poor go free; , Might the poor appear as the justified, And want surpass wealth!' 112 ANCIENT EGYPTIAN LITERATURE HYMNS, PRAYERS, AND A HARPER'S SONG NOTES Prayer to Thoth 1. This portion of P. Anastasi IT is written without verse-points. AI usual in metrically structured texts, the sentences ｾｯｲｭ loose W<:,ups by virtue of parallelism and related devices. Here the hnes ｭ｡ｫｾ a dlsttch,. a tristich, and a quatrain, hence a pattern of 2-3-4. As ,I ､･ｴｮｾｯｰ out In JARCE. g, 110, the quatrain employs ｡ｾｴ･ｲｮ｡ parallelism, r.e., the first and third and the second and fourth hnes are parallel. 113 P. Anastasi V.9,2-10,2 Publication: Gardiner, LFM. p. 60. Translation: Caminos, LEM, pp. ＲＳｾＺｽＮ Fecht, Zeugnisse, pp. 65-66. Come to me, Thoth, 0 noble Ibis, o god who loves Khmun; o letter-writer of the Ennead, Prayer to Amun P. Anastasi 11.9,2-10,1 Publication: Gardiner, LEAf, pp. 17-18. Translation: Carninos, LEAl, pp. 58-59. Fecht, Zeugnisse, pp. 46-47, Pilot who knows the water,' Helmsman' of lethe weak']:" Who gives bread to him who has none, Who nourishes the servant of his house. I take not a noble as protector, I associate not with a man of wealth, I place not my share in another's care;' (My) wealth is in the house of my [lord]. My lord is my protector, I know his might, to wit: A helper strong of arm, None but he is strong. Amun who knows compassion, Who hearkens to him who calls him, Amen-Re, the King of Gods, The Bull great of strength, who loves strength. Great one who dwells in Un!' Come to me and give me counsel, Make me skillful in your calling; Better is your calling than all callings, It makes (men) great. He who masters it is found fit to hold office, I have seen many whom you have helped;' They are (now) among the Thirty,' They are strong and rich through your help. You are he who offers counsel," Fate and Fortune are with you, Come to me and give me counsel, I am a servant of your house. Let me tell of your valiant deeds, Wheresoever I may be; Then the multitudes will say: "Great are they, the deeds of Thoth!" Then they'll come and bring their children, To assign them (to) your calling, A calling that pleases the lord of strength, Happy is he who performs it!' NOTES NOTES 1. There are no verse-points. By their structure the sentences form fo quatrains. . . 2. Hmyt, "rudder," is written, but I]my, "helmsman," IS more plausibl 3, For the short lacuna ending with the letter m, a word such as "weaki "poor,",:'helpless." is indicated. Fecht sug-gested to restore it as wjm, "t hearer. 4. Literally, "under the strong arm of a man." The sentence ends he wnw belongs to the next sentence. I. Ifmnw and Wnw. the two names of Herrnopolis. make a rhvme. 2. Literally, "for whom you have acted." , :1. The Council of Thin", an often mentioned tribunal ｾＮ ｔ ｾ ･ sentence, ."You ｾｲ･ he who offers counsel to 'Ihe orphan:' ＢＬ Ｚｨｬ､ｾ follows here, 15 undoubtedly a diuography. as was suggested by ( .ardiner. !>. There are no verse-points. The sentences form quatrains throughoUI. HYMNS, PRAYERS, AND A HARPER'S SONG ANCIENT EGYPTIAN LITERATURE 114 Prayer to Thoth A HARPER'S SONG FROM THE TOMB OF NEFERHOTEP P. Sallier 1.8,2-7 Theban Tomh No. 50 115 Reign of Haremhab Publication: Gardiner, LEM, pp. 85-86. . LE'! Translation: Carninos, ,I' , p. 321 . J . A. Wilson in A.l\lET, P: 379. ｾ Fecht, Zeugnisse, pp. 73-75. The chief archivist of the Treasury of Pharaoh, Amenemone, speaks to the scribe Pentwere. This letter is brought to you to say:' o Thoth, convey me to Khmun, Your town where life is pleasing; Supply my needs of bread and beer, And guard my mouth (in) speaking! If only I had Thoth behind me tomorrow. "Come!" They would say; I enter in before the lords, I leave as one who is justified,' You great dum-palm of sixty cubits, On which there are nuts; There are kernels in the nuts, There is water in the kernels. You who bring water (from) afar, Come, rescue me, the silent; a Thoth, you well that is sweet To a man who thirsts in the desert! It is sealed to him who finds words, It is open to the silent; Comes the silent, he finds the well, (To) the heated man you are ['hidden1 ] . ' Says the singer-with-harp of the divine father of Amun, Neferho- u-p.' justified: All ye excellent nobles and gods of the graveyard, Hearken to the praise-giving for the divine father, The worship of the honored noble's excellent ba. Now that he is a god everliving, exalted in the West; May they' become a remembrance for posterity, No-rE.S 1. Texts used in the tr-aining of scribes were ?ften letters even when the content did not warrant it. 2. The judgment of the dead seems to ｢ｾ meant. pretations of th...e passag-e that have been offered are When they first appeared in the Middle Kingdom, the texts known as Harper's Songs were designed to praise death and the life after death, But in the famous Harper's Song/rom the Tomb ofKing Intef, preserved in a papyrus copy, the praises of the afterlife were replaced by anxious doubts about its reality, and by the advice to make merry while alive and to shun the thought of death. Such a skeptic-hedonistic message may have originated in songs sung at secular feasts; but when transmitted as a funerary text inscribed in a tomb and addressed to the tomb-owner, the message became incongruous and discordant. The incongruity did not pass unnoticed. In the tomb of the priest Neferhotep there are three Harper's Songs, each expressing a particular response. One song continued the skeptic-hedonistic theme but blended it with elements of traditional piety in an attempt to tone down and harmonize the contrary viewpoints. The second song is an outright rejection of skepticism and hedonism, coupled with a praise of the land of the dead. The third is a description of life after death in traditional ritualistic terms. Thus. the three songs in one and the same tomb reflect the Egyptian preoccupation with the nature of death and the varying and conflicting answers and attitudes which continued side by side. The second and third songs, and the figures of the harpers who recite them, form part of a banquet scene on the left rear wall of the hall. The first song occurs in the context of an offering-table scene, in the passage leading from the hall to the inner shrine. The second song, the one that deliberately rejects the skeptic message, is translated below. Publication; A, H. Gardiner, PSBA, 35 (1913). 165-170. Translation: Erman, Literature. pp. 253-254. M. Lichtheim,JNES, 4 (1945), 197-198. J. A. Wilson in ANET, pp, 33-34. Study of Harper's Songs: M. Lichtheim.}NES, 4 (1945),178-212 and pIs. i-vii. Idem, Ancient Egyptian Literature, I, 193-197. cast in the form . . . For everyone who comes to pass by. . I ｨｾ various iru reviewed by FCC, "p. cit., pp. 76-,7. . . . 3. There are no verse-points. By their structure and by their cent the sentences form quatrains. I have heard those songs that are in the tomhs of old, What they tell in extolling life on earth, In belittling the land of the dead.' Why is this done to the land of eternity, 116 ANCIENT EGYPTIAN LITERATURE The right and just that has no terrors? Strife is ahhorrent to it, No one girds himself against his fellow; This land that has no opponent, All our kinsmen rest in it Since the time of the first beginning. Those to be born to millions of millions, All of them will come to it; No one may linger in the land of Egypt, There is none who does not arrive in it." As to the time of deeds on earth, It is the occurrence of a dream;" One says: "Welcome safe and sound," To him who reaches the West. NOTES 1. The name and priestly title of the tomb-owner. The harpist remains ｾ unnamed. PART THREE 2. The praises. 3. In these lines the singer explicitly refers to harper's songs that express skepticism. 4. The thought expressed in this quatrain occurs in almost identical terms in hymns to Osiris, where it is the god. rather than the land of the dead, to whom all must (orne; see Louvre Stela C 218 (Pierret, R(,(IUil, II, 134·138) and British Museum Stela 164 (flifrtJ{!,(vjJhir Tfxf.\, 9, pp. 2526 and pis. xxi-xxiA). of the thought that life is a dream. 5. Note the ｡ｰ ･｡ｲ ｭｾ･ From the Book of the Dead The Book of the Dead, or, "the coming forth by day," as the Egyptians called it, was a large compilation of spells designed-to bring about the resurrection of the dead person and his safety in the afterlife. It is the direct successor of the Middle Kingdom Coffin Texts. Like the Pyramid T exts and the Coffin Texts, the Book of the Dead reflects ritual acts performed during and after the bur-ial. Gathered into a collection and inscribed on papyrus scrolls, the spells acquired the form of a massproduced book that could be purchased by anyone. The prospective owner merely had to have his name and titles inserted in a ready-made scroll, or he could have a copy made to order. The finished scroll was buried with its owner, either placed on the sarcophagus, or on the body itself, or in a special container. At the beginning of the New Kingdom, the Book of the Dead was still ill the process of formation. It achieved its final form in the Saite period (the Twenty-Sixth Dynasty), when all its spells were put into a fixed sequence of chapters. Modern scholarship has added numbers to the chapters: the total number of chapters presently known is 192. No individual scroll contains all the chapters. In their fixed sequence the chapn-rs offer a certain degree of order but no precise plan or progression, The texts are written in cursive hieroglyphs and are accompanied by illustrations, or vignettes, drawn in ink of various colors. Like those of the Pyramid Texts and Coffin Texts, the spells of the Book of Dead vary I{l'catly in length. One of the longest, and the most famous, is Chapter J ｾＵＬ the Judgment of the Dead. The chapter's principal illustration is Ihe scene that shows the weighing of the dead person's heart on the . . cales before an assembly of gods who are presided over by Osiris. The selection of Book of the Dead texts given here is designed to lead up to Chapter 125 through a small sampling of a few major themes in a numlu-r of short spells selected to serve as background against which 10 view ｬＱｈｾ climactic judgment scene. I t is evident that the Book of the Dead is a book of magic. In all periud." of ancient Egyptian culture magic was considered a legitimate tool; lind in the confrontation with death the magical approach attained its 1I10St luxuriant growth. That is to say, magical means were not felt to be Inimical to piety. If not inimical, the reliance on magical means was neverun-less distinct from the humble approach to the gods which informs lht' prayers. No other nation ofthe ancient world made so determined an effort to vnnquish death and win eternal life. Individual thinkers might increas11IJ.(ly lose faith in the promise of eternal life, and might adopt attitudes til resignation and even skepticism. But the majority appear to have dUIlK to the hope of a bodily afterlife and to a reliance on magic as the nn-aus to achieve it. Eternal life had come to be conceived in the most I"illldiose terms: the dead were to become godlike and join the company Uf Ihe gods. Yet when combined with the ethical concept of ajudgment 1M 111(' hereafter, the magical approach could not but be contrary to motidily and piety. It is thus no accident that the positive virtues taught in hl' t nstructions and affirmed in the Autobiographies are almost all given hl' form of negative statements in Chapter 125: the dead delivers a long rinulon of sins not committed in order to pass the judgment of the Hllii. Mag-ic and morality arc here yoked together. but they remain rumpauble. II!/ 120 FROM THE BOOK OF THE DEAD ANCIENT EGYPTIAN LITERATURE . .ｾ The translations given here are made from the text versions use? as , basic texts in Naville's edition of the Book of the Dead. Other versions :' have not been utilized except to complete a few short lacunae of the main texts. , Publication: E. Naville, Des ag)'ptische Totenhuch der XVIII. bis XX. ｄｹｾ nastie ( 3 vols.: Berlin, J 886). . '. . Translation: P. Barguet. Le livre des morts des ｡ｮｦｬ･ｳ｟ｅｙｐｴｾ ＨｾＮ｡ｮｳ 19(7). On Chapter 125 see also: C. Maystre, Les ､ｾ｣ｬ｡ｲｴｷｮｳ ,dmn? cence (Livre des Morts, chapitre 12.?). ｬｮｳｴｩｾ Francais ｾＧ ｲ｣＿･ｯｬ ｧ ･ Orientale, Recherches d'archeologre. de philologie et d histoire, v. 8 (Cairo, 1937). .J. A. Wilson in ANET, pp. 34-36. For further bibliography of the Book of the Dead see P. Barguet, up. at. Chapter 23 The Opening of the Mouth Formula for opening N's mouth' for him in the necropolis. He shall,, . say: My mouth is opened by Ptah, . My mouth's bonds are loosed by my city-god. Thoth has come fully equipped with spells, He looses the bonds of Seth from my mouth. Atum has given me my hands, They are placed as guardians. 121 Chapter 30B The heart as witness Formula for not letting the heart of N oppose him in the necropolis. He shall say: o my heart of my mother,' my heart of my mother, my heart of my being! Do not rise up against me as witness, Do not oppose me in the tribunal, Do not rebel against me before the guardian of the scales! a a You are my ka within my body, The Khnum who prospers my limbs. Go to the good place prepared for us, Do not make my name stink before them, The magistrates who put people in their places! [fit's good for us it's good for the judge, It pleases him who renders judgment. Do not invent lies before the god, Before the great god, the lord of the west, 1.0, your uprightness bring-s vindication! NOTES I. Le.. the person's very own heart which he had since birth. My mouth is given to me, My mouth is opened by Ptah With that chisel of metal With which he opened the mouth of the gods. I am Sakhmet-Wadjet who dwells in. the west of heaven, I am Sahyt among the souls of On. As for any spells, any spells spoken against me, The gods shall rise up against them, The entire Ennead, the entire Ennead! :.101'1':5 l . The name and title of the deceased are given. The, opening of' mouth was all important ritual that was performed befr.1re ｾｴ｡ｬ･ｳ before mummies prior to their burial. It has ｢ｾ･ｮ studied by 1-,. () Dr/,I a{fiigy'/Jti.\rl!1' ,H IIlIdiifTn lIJ1g,l'ril//o{. Ag-ypto!llRIScht· Abhandlunge (Wieshaden. Ｑｾｬ ｩｏＩＮ Chapter 43 To retain one's head Formula for not letting the head of N be cut off in the necropolis. I am the Great one, son of the Great one, The Fiery one, son of the Fiery one, To whom his head was given after having been cut off.' The head of Osiris shall not be taken from him, :\1y head shall not be taken from me! I am risen, renewed, refreshed, I am Osiris! KOTES I. The deceased identifies himself with Osiris who was resurrected despite having been slain and dismembered by Seth. 122 FROM THE BOOK OF THE DEAD ANC1ENT EGYPTIAN LlTERATURE Chapter 59 To have air and water Formula for breathing air and obtaining water in the necropolis for the Osiris N. He shall say: KOTf.S 1. Literally. "four cubits on his back," which means "across," i.e., a wing spread of four cubits. 2. The god of grain. Chapter 105 o you Sycamore of Nut. Give me the water and air in you!' I am he who holds that seat in the center of Un," I have guarded that egg of the Great Honker.' As it is sound, I am sound, As it lives. I live. As it breathes air, I breathe air! NOTF.S I. The vignettes to this chapter and many reliefs in the private tombs ｾ show the goddess Nut emerging from the branches of a sycamore to pour water for the dead. 2. Hermopolis Magna, the home of Thoth and of the primordial Ogdoad with whom the process of creation began. 3. The creator-god viewed as a goose and variously identified with . Ceb, Amun, or Ptah. Chapter 77 123 An address to the ka Formula to appease the ka to be said by N. Hail to you, my ka, my helper! Behold. I have come before you, Risen. animated. mighty. healthy! I have brought incense to you, To purify you with it, To purify your sweat with it. Whatever evil speech I made. Whatever evil deed I did, Be it removed from me! For [nine is that green amulet, Fastened to the neck of Re, That makes the lightlanders green. My ka greens like theirs, Mylw's food is as theirs. Transformation into a fa/am Formula for appearing as a falcon of gold. I am a great falcon who is come from his egg. I fly. I alight as a falcon of four cubits.' My wings are of greenstone. I have come from the cabin of the nightbark, And my heart was brought me from the eastern mountain. I alight in the daybark that came for me. And the Oldest ones are brought to me bowed down. They kiss the ground as I rise whole As a falcon of gold. "heron-headed] Whose words Re enters to hear every day. I dwell among those ancient gods of heaven, The Field of Offerings is laid before me. I eat of it. I thrive on it. I revel in it to my heart's content. Nepri" gave me my throat, I possess my head. o Weigher on the scales. May moot rise to the nose of Re that day! Do not let my head be removed from me! For mine is an eye that sees, An ear that hears; For I am not an ox for slaughter, I shall not be an offering for those above! Let me pass by you. I am pure. Osiris has vanquished his foes! Chapter 109 Knowing the Souls of the East Formula for knowing the Souls of the East for N. He shall say: I know this eastern gate of heaven, Whose south is the pool of khar-geese, Whose north is the pond of ro-geese. 124 ANCIENT EGYPTIAN LITERATURE The place whence Re sails with sail and oar. I am chief announcer in the ship of the god, A tireless rower in the bark of Re. I know those two turquoise sycamores, Between which Re comes forth, That grow on the elevation of Shu, At the gate of the lord whence Re comes forth. I know the Field of Rushes: Its wall is of metal; Its barley is five cubits tallEars two cubits, stalks three cubits. Its emmer is six cubits tallEars three cubits, stalks three cubits.' Noble spirits, each nine cubits tall, Reap it by the side of the Souls of the East.' I know it is Harakhti and the khurer-calf,' I praise Re every day.' NOTES 1. The heights of the barley and emmer that grow in the celestial field are given differently in different versions of the chapter. In this version: the scribe has garbled the figures. 2. Reaping the tall grain is counted among the pleasurable activities of the afterlife. 3. Le., Harakhti and the khurer-calf are the gods called "Souls of the East." what is meant by the khurer-calf is not known. 4. The name and title of the deceased are repeated here and are followed by the reaffirmation of knowing the celestial field: "I know it, I know its name; Field of Rushes is its name," Chapter 125 The Judgment of the Dead The declaration of innocence (1) To be said on reaching the Hail of the Two Truths' so as t purge N of any sins committed and to see the face of every god Hail to you, great God, Lord of the Two Truths! I have come to you, my Lord, I was brought to see your beauty. I know you, I know the names of the forty-two gods,' Who are with you in the Hall of the Two Truths, FROM THE BOOK OF THE DEAD Who live by warding 011 evildoers. Who drink of their blood, On that day (5) ofjudging characters before Wennofer.' La, your name is "He-of-Two-Daughters," (And) "He-of-Maat's-Two-Eyes." La, I come before you, Bringing Maat to you, Having repelled evil for you. I have not done crimes against people. I have not mistreated cattle, I have not sinned in the Place of Truth.' I have not known what should not be known,' I have not done any harm. I did not begin a day by exacting more than my due, My name did not reach the bark of the mighty ruler. I have not blasphemed (10) a god, I have not robbed the poor. I have not done what the god abhors, I have not maligned a servant to his master. I have not caused pain, I have not caused tears. I have not killed, I have not ordered to kill, I have not made anyone suffer. I have not damaged the offerings in the temples, I have not depleted the loaves of the gods, I have not stolen (15) the cakes of the dead. I have not copulated nor defiled myself. I have not increased nOT reduced the measure, I have not diminished the arut'a, I have not cheated in the fields. I have not added to the weight of the balance, I have not falsified the plummet of the scales. I have not taken milk from the mouth of children, I have not deprived cattle of their pasture. I have not snared birds in the reeds of the gods, I have not caught fish in their ponds. I have not held back water in its season, I have not dammed a flowing stream, I have not quenched a needed (20) fire. I have not neglected the days of meat offerings, I have not detained cattle belonging to the god, I have not stopped a god in his procession. 125 FROM THE BOOK OF THE DEAD ANCIENT EGYPTIAN LITERATURE 126 I am pure, 1 am pure, I am pure, I am pure! I am pure as is pure that great heron in Hoes. I am truly the nose of the Lord of Breath, Who sustains all the people, On the day of completing the Eye' in On, In the second month of winter, last day, In the presence of the lord of this land. I have seen the completion of the Eye in On! No evil shall befall me in this land, In this Hall of the Two Truths; For I know the names of the gods in it, The followers of the great God! The Declaration to the Farty-two Gods' o Wide-of-stride who comes from On: I have not done evil. Flame-grasper who comes from Kheraha: I have not robbed. Long-nosed who comes from Khmun:" I have not coveted. Shadow-eater who comes from the cave: I have not stolen. o Savage-faced who comes from Rostau: I have not killed people. o Lion-Twins who come from heaven: I have not trimmed the measure. o Flint-eyed who comes from Khem: I have not cheated. o Fiery-one who comes backward: I have not stolen a god's property. o Bone-smasher who comes from Hnes: I have not told lies. o Flame-thrower who comes from Memphis: I have not seized food. o Cave-dweller who comes from the wcst: I have not sulked, o White-toorhed who comes from Lakeland:" I have not trespassed. o Blood-eater who comes from slaughterplace: I have not slain sacred cattle. o Entrail-eater who comes from the tribunal: I have not extorted. o Lord of Maat who comes from Maaty: I have not stolen bread rations. o Wanderer who comes from Bubastis: I have not spied. o Pale-one who comes from On: I have not prattled. o Villain who comes from Anjdty: I have contended only for my goods. o o o 127 o Fiend who comes from slaughterhouse: I have not committed adultery. o Examiner who comes from Min's temple: I have not defiled myself. o Chief of the nobles who comes from Imu: I have not caused fear. o o Wrecker who comes from Huy: I have not trespassed. Disturber who comes from the sanctuary: I have not been violent. o Child who comes from the nome of On: I have not been deaf to Maat. o Fnreteller who comes from Wensi: I have not quarreled. o Bastet who comes from the shrine: I have not winked. o Backward-faced who comes from the pit: I have not copulated with a boy. o Flame-footed who comes from the dusk: I have not been false. o Dark-one who comes from darkness: I have not reviled. o Peace-bringer who comes from Sais: I have not been aggressive. o Many-faced who comes from Djefet: I have not had a hasty heart. a Accuser who comes from Utjen: I have not attacked and reviled a god. a Horned-one who comes from Siut: I have not made many words. o Nefertem who comes from Memphis: I have not sinned, I have not done wrong. o Timeless-one who comes from Djedu: I have not made trouble. a Willful-one who comes from Tjebu: I have not 'waded! in water. o Flowing-one who comes from Nun: I have not raised my voice. a Commander of people who comes from his shrine: I have not cursed a god. a Benefactor who comes from Huy: I have not been boastful. o Nehebkau who comes from the city: I have not been haughty. o High-of-head who comes from the cave: I have not wanted more than I had. o Captor who comes from the graveyard: I have not cursed god in my town. 128 FROM THE BOOK OF THE DEAD ANCIENT EGYPTIAN LITERATURE The Address to the Gods Hail to you, gods! I know you, I know your names. I shall not fall in fear of you, You shall not acccuse me of crime to this god whom you follow! (5) No misfortune shall befall me on your account! You shall speak rightly about me before the All-Lord, ForI have acted rightly in Egypt. I have not cursed a god, I have not been faulted. Hail to you, gods in the Hall of the Two Truths, Who have no lies in their bodies, Who live on rnaat in On, Who feed on their rightness before Horus in his disk. Rescue me from Babi. who feeds on the entrails of nobles, On that day of the great reckoning. Behold me, I have come to you, Without sin, without guilt, without evil, Without a witness against me, Without one whom I have wronged. I live (10) on rnaat, I feed on maat, I have done what people speak of, What the gods are pleased with, I have contented a god with what he wishes. I have given bread to the hungry, Water to the thirsty, Clothes to the naked, A ferryboat to the boatless. I have given divine offerings to the gods, Invocation-offerings to the dead. Rescue me, protect me, Do not accuse me before the great god! I am one pure of mouth, pure of hands, One to whom "welcome" is said by those who see him; For I have heard the words spoken by the Donkey and the Cat, In the house of the Open-mouthed; I was a witness before him when he cried out, I saw the splitting of the ished-tree in (15) Rostau. I am one who is acquainted with the gods, One who knows what concerns them. I have come here to bear witness to maat, To set the balance in right position among the dead. o you who are high upon your standard, Lord of the atef-crowu, Who is given the name "Lord of Breath":" Rescue me from your messengers, Who inflict wounds, Who mete out punishment, Who have no compassion, For I have done rnaat for the Lord of maat! I am pure, :'vIy front is pure, My rear is pure, My middle has been in the well of maat, No limb of mine is unclean. I have washed in the well of the South, I have halted at the town of the North, (20) In the meadow of the grasshoppers, Where the crew of Re bathes by day and by night, Where the gods enjoy passing by day and by night. The First lnterrogation "Let him (moe," they say to me, "Who are you?" they say to me, "What is your name?" they say to me. "I am the stalk of the papyrus, He-who-is-in-the-moringa'! is my name." "Where have you passed by?" they say to me, "I have passed by the town north of the moringa." "What have you seen there?" 'The Leg and the Thigh." "What did you say to them?" '" have witnessed the acclaim in the land of the Fenkhu.' "What did they give you?" A firebrand and a faience column." "What did you do with them?" "I buried them on the shore of the pool Maaty, At the time of the evening meal." "What (25) did you find there on the shore of the pool Maaty?" "A scepter of flint whose name is 'Breath-giver'." "What did you do to the firebrand and the faience column, When you had buried them?" "I lamented over them, ( took them up, 129 130 ANCIENT EGYPTIAN LlTERATURE I extinguished the fire, I broke the column, Threw it in the pool.'?" "Come then, enter the gate of this Hall of the Two Truths, For you know us," The Second Interrogation "I shall not let you enter through me," Says the beam of this gate, (30) "Unless you tell my name," '''Plummet-of-the-Place-of-Truth' is your name," "I shall not let you enter through me," Says the right leaf of this gate, "Unless you tell my name," "'Scale-pan-that-carries-maat' is your name." "I shall not let you enter through me," Says the left leaf of this gate, "Unless you tell my name," "'Scale-pan-of-wine' is your name." "I shall not let you pass over me," Says the threshold of this gate, (35) "Unless you tell my name," "'Ox-of-Geh' is your name." "I shall not open for you," Says the bolt of this gate, "Unless you tell my name," "<Foe-of-his-mother' is your name." "I shall not open for you," Says the bolt-clasp of this gate, "Unless you tell my name," "'Eye-of-Sobk-Lord-of-Bakhu' is your name," "I shall not open for you, I shall not let you enter by me," Says the keeper of this gate, "Unless you tell my name," "'Breast-of-Shu-given-him-to-guard-Osiris' is yOUT name." "We shall not let you pass over us," Say the cross-timbers, "Unless you tell OUT name." '''Offspring-of-Renenutet' is your name," "You (40) know us, pass over us," "You shall not tread upon me," Says the floor of this hall, FROM THE BOOK OF THE DEAD 131 "Why not, since I am pure?" "Because we do not know your feet, With which you tread on us; Tell them to me," '''Who-enters-before-Min' is the name of my right foot, '''Wnpt''-of-Nephthys' is the name of my left foot." "Tread upon us, since you know US," "I shall not announce you," Says the guard of the Hall, "Unless you tell my name," '''Knower-of-hearts Examiner-of-bellies' is your name." "To which god present shall I announce you?" "Tell it to the Interpreter of the Two Lands," "Who is the Interpreter of the Two Lands?" "It is Thoth." "Come," says Thoth, "Why have you come?" "I have come here to report," "What is your condition?" "I am free of (45) all wrongdoing, I avoided the strife of those in their day, I am not one of them," "To whom shall I announce you?" "To him whose roof is of fire, Whose walls are living cobras, The floor of whose house is in the flood," "Who is he?" "He is Osiris." "Proceed, you are announced, The Eye is your bread, The Eye is your beer, The Eye is your offering on earth," So says he to me. Instructions for use ( I) This is the way to act toward the Hall of the Two Truths, A man I.IYS this speech when he is pure, clean, dressed in fresh clothes, shod In white sandals, painted with eye-paint, anointed with the finest oil of myrrh, One shall offer to him beef, fowl, incense, bread, beer, and herbs, And you make this image in drawing on a clean surface in 'red paint" mixed with soil on which pigs and goats have not trodden, ANCIENT EGYPTIAN LITERATURE 132 He for whom this scroll is recited will prosper, and his children will prosper. He will he the friend of the king and his courtiers. He will receive bread, beer, and a big chunk of meat from the altar of the great god. He will not be held back at any gate of the west. (10) He will be ushered in with the kings of Upper and Lower Egypt. He will be a follower of Osiris. Effective a million times. NOTES 1. Maat in dual form. 2. The dead person insists that he knows the names of the gods. Knowing their names meant having power over them. 3. A name of Osiris. 4. A term for temple and necropolis. 5. Literally, "1 have not known what is not." 6. The Horus Eye. 7. Most of the forty-two gods aTe minor demons: only a few are major gods. 8. Thoth of Herrncpolis in the shape of the long-nosed Ibis. 9. Sobk. the crocodile-god of the Fayyurn. 10. Osiris is meant. 11. Epithet of Osiris. 12. Most of the questions and answers refer to the mysteries of Osiris. 13. An unknown word. PART FOUR Instructions THE INSTRUCTION OF ANY The Instruction of Any has long been known through a single manuscript: Papyrus Boulaq 4 of the Cairo Museum, which dates from the Twenty-First or Twenty-Second Dynasty. Of the first pages only small fragments have remained, and the copy as a whole abounds in textual corruptions due to incomprehension on the part of the copying scribe. The introductory sentence of the work is preserved on a tablet in the Berlin Museum (No. 8934), and small portions of the text are found in three papyrus fragments in the Musee Ouimet, in Papyrus Chester Beatty V of the British Museum, and in four ostraca from Deir e1- Medina. Given the corruption and lacunae of the main text copy and the absence of sizable duplicate copies, the text has presented great difficulties to editors and translators. In the words of Sir Alan Gardiner: "The papyrus known as P. Boulaq IV, to the contents of which Chabas gave the name Les Maximes du scribe Anii, has long enjoyed the unenviable reputation of being the obscurest of all Egyptian wisdom texts" (lEA, 45 (1959], 12). An incomplete papyrus of eight pages containing about a third of a duplicate copy of the Instruction of Any came to light in the French excavations at Deir el-Medina (see G, Posener, RdE, 6 [1949], 42). It has been edited for publication by G, Posener and is scheduled to appear as a volume of the lnstitut Francais d'Archeologie Orientale du Caire. Prolessor Posener has very kindly allowed me to use a photocopy of his hieroglyphic transcription of the papyrus; and this has enabled me to better understand a number of passages. The precise extent of the help provided by the partial Deir el- Medina copy will be gauged after it has been published. The work itself was composed in the New Kingdom, almost certainly ill the Eighteenth Dynasty. It combines traditional themes with a certain amount of innovation. Two aspects, in particular, distinguish it from most earlier Instructions. One is the fact that the Instruction of Any comes from the sphere of the middle class and is meant for the average man. The author presents himself as a minor official, and the advice he dispenses. in the usual form of a father instructing his son, is suited to the thinking of anyone who possessed a modicum of education and of material comforts. Thus there is nothing specifically aristocratic about lht· values that are taught, This is of course in keeping with the evoluIion of Egyptian society and with the growth of the middle class. "lhe other novel feature appears in the epilogue. In earlier Instruclions the epilogue had consisted either in the grateful acceptance of the teaching by the listeners, or in the teacher's conclusion urging compliancc. The epilogue of Any. however. is a debate between father and son 111 which the son makes the objection that the father's teachings are too difficult to be understood and obeyed, By making the son disinclined to le-arn and obey, the author of the work introduced a new dimension 11110 [he concept of didactic literature: the thought [hat instruction might fail to have an impact. The thought is introduced in order to be refuted. 'Lhe father has the last word as well as the more telling arguments. Yet 11U' expression of a negative point of view adds a fresh and realistic note to the genre Instruction by showing an awareness that the efficacy of h',Khing could be questioned and that the teachability of man had its limitations. 135 136 INSTRUCTIONS ANCIENT EGYPTIAN LITERATURE Publication: A. Mariette, LeJ papyrus egyptiens du musee de Boulaq (Paris, ;, E. Suys, La sagesse d'Ani: Texte traduction et commen- , taire, Analecta Orientalia, 11 (Rome, 1935). Includes hieroglyphic trans' cription of the Berlin and Paris fragments. Other fragments: A. H. Gardiner, Hieratic PafJ)'ri, I, 50. and II, 27: 1871), pis. 15-28. P. Chester Beatty V, verso 2,6-11 Ｈｾ P. Boulaq 4, 3,1-3 and 6,1-4). Posener, Ostr. hier., nos. 1063, 1257, 1258, ＱＲＵｾＩＮ Study and translation of excerpts: A. Volten, Studien zum Weisheitsbuch des Anii, Danske videnskabernes selskab, historisk-filologiske meddel.. : elser, xxiii, 3 (Copenhagen, 1937-38). Translation: Erman, Literature, pp. 234-242. pp. 420-421 (excerpts). J. A. Wilson in ａｎｅｔＮＡｾ .. Translation of individual maxims: A. Volten, "Agvptische NemesisGedanken," Miscellanea Gregoriana (Rome, 1941), pp. 373-374: lines 8, 14-16. A. H. Gardiner,JEA, 45 (1959),12-15: lines ｾＬＴＭＹＮ Note: The page and line numbering used here is that of Suys's puhlication which was also employed by Volten. My translation begins with page 3, I preceded b), the title of the work found on the Berlin tablet. Beginniug of the educational instruction made by the Scribe Any of the Palace of Queen Nefertari.' (3,1) Take a wife while you're young, That she make a son for you; She should bear for you while you're youthful, It is proper to make people.' Happy the man whose people are many, He is saluted on account of his progeny. Observe the feast of your god,' And repeat its season, God is angry if it is neglected. Put up witnesses (5) when you offer, The first time that you do it. When one comes to seek your record, Have them enter you in the roll; When time comes to seek your purchase," It will extol the might of the god. Song, dance, incense are his foods, Receiving prostrations is his wealth; The god does it to magnify his name, But man it is who is inebriated. Do not (10) enter the house of anyone, Until he admits you and greets you; Do not snoop around in his house. Let your eye observe in silence. Do not speak of him to another outside, . Who was not with you; A great deadly crime Beware of a woman who is a stranger, One not known in her town; Don't stare at her when she goes by, Do not know her carnally. A deep water whose course is unknown, Such is a woman away from her husband, "I am pretty," she tells you daily, When she has no witnesses; She is ready to ensnare you, A great deadly crime when it is heard. , Do not leave when the chiefs enter, Lest your name stink; In a quarrel (4, I) do not speak, Your silence will serve you well, Do not raise your voice in the house of god, He abhors shouting; Pray by yourself with a loving heart, Whose every word is hidden. He will grant your needs, He will hear your words, He will accept your offerings. Libate for your father and mother, Who are resting in the valley; When the gods (5) witness your action, They will say: "Accepted." Do not forget the one outside, Your son will ad for you likewise. Don't indulge in drinking beer, Lest you utter evil speech" And don't know what you're saying. If you fall and hurt your body, None holds out a hand to you; Your companions in the drinking Stand up saying: "Out with the drunk!" I I' one comes to seek you (10) and talk with you, One nnds you lyinK on the ground, As if you were a little child. 137 138 ANCIENT EGYPTIAN LITERATURE Do not go out of your house, Without knowing your place of rest. Let your chosen place be known, Remember it and know it. Set it before you as the path to take, If you are straight you find it. Furnish your station in the valley. The grave that shall conceal your corpse; Set it before you as your concern, A thing that matters in your eyes. Emulate the great departed, Who are at rest within their tombs. N a blame accrues to him who does it, It is well that you be ready too. When your envoy' (5, I) comes to fetch you, He shall find you ready to come To your place of rest and saying: "Here comes one prepared before you." Do not say, "I am young to be taken," For you do not know your death. When death comes he steals the infant Who is in his mother's arms, Just like him who reached old age. Behold, I give you these useful counsels, For you to ponder in your heart; Do it (5) and you will he happy, All evils will be far from you. Guard against the crime of fraud, Against words that arc not (true); Conquer malice in your self, A quarrelsome man does not rest on the morrow. Keep away from a hostile man, Do not let him be your comrade; Befriend one who is straig-ht and true, One whose actions you have seen. If your rightness matches his. The friendship will he balanced. Let your hand preserve what is in your house, Wealth accrues to him who guards it; Let your hand not scatter it to (l 0) strangers, Lest it turn to loss for you. If wealth is placed where it bears interest, It comes hack to you redoubled; INSTRUCTIONS Make a storehouse for your own wealth, Your people will find it on your way. What is given small returns augmented, 'What is replaced brings abundance.' The wise lives off the house of the fool, Protect what is yours and you find it; Keep your eye on what you own, Lest you end as a beggar. He who is slack amounts to nothing, Honored is the man who's active. 8 (6, I) Learn about the way of a man Who undertakes to found his household. Make a garden, enclose a patch, In addition to your plowland; Set out trees within it, As shelter ahout your house. Fill your hand with all the flowers That your eye can see; One has need of all of them, I t is good fortune not to lose them. 9 Do not rely on another's goods, Guard what you acquire yourself; Do not depend on another's wealth, Lest he become master in your house. Build a house or find and buy one, Shun r contention: Don't say: "My mother's father has a house, l'A house that lasts,"] one calls it;" When you come to share with your brothers, Your portion may be a storeroom, If your god lets you have children, They'll say: "We are in our father's house." Be a -man hungry or sated in his house, It is his walls (IO) that enclose him. Do not be a mindless person, Then your god will give you wealth. Do not sit when another is standing, One who is older than you, Or greater than you in his rank. No good character is reproached, An evil character is blamed. 139 140 ANCIENT EGYPTIAN LITERATURE Walk the accustomed path each day, Stand according to your rank. "Who's there?" So one always says, Rank creates its rules; A woman is asked about (15) her husband, A man is asked about his rank. Do not speak rudely to a brawler, When you are attacked hold yourself back; You will find this good (7,1) when your relations are friendly, When trouble has come it will help you hear up, And the aggressor will desist. Deeds that are effective toward a stranger Are very noxious to a brother." INSTRUCTIONS 'Do not set a trap (for him)'; It is the god who judges the righteous, His fate comes and takes him away." Offer to your god, Beware of offending him. Do not question his images, Do not accost him when he appears. Do not jostle him in order to carry him, Do not disturb the oracles." Be careful, help to protect him, Let your eye watch out (15) for his wrath, And kiss the ground in his name. He gives power in a million forms, Your people will hail you when you are joyful, They will weep freely' (when you are sad)'; When you are happy the brave look to you, He who magnifies him is magnified. God of this earth is the sun in the sky, When you are lonely you find your relations. When incense is given them as daily food, The lord of risings is satisfied. One will do all you say If you are versed in writings; Study the writings, put them in your heart, (5) Then all your words will be effective. Whatever office a scribe is given, He should consult the writings; The head of the treasury has no son, The master of the seal has no heir. The scribe is chosen for his hand, His office has no children; His pronouncements are his freemen, His functions are his masters. Do not reveal your heart to a stranger, He might use your words against you; The noxious speech that came from your mouth, He repeats it and you make enemies. A man may be ruined by his tongue, Beware and you will do well." A man's belly is wider than a granary, And full of all kinds of answers; (10) Choose the good one and say it, While the bad is shut in your belly. A rude answer brings a beating, Speak sweetly and you will be loved. Don't ever talk back to your attacker, While his images are on earth; Double the food your mother gave you, Support her as she supported you; She had a heavy load in you, But she did not abandon you. When you were born after your months, She was yet yoked (to you) , Her breast in your mouth for three years. As you grew and your excrement disgusted, She was not disgusted, saying: "What shall I do!" When she sent you to school, And you were taught to write, She kept watching over you daily, With bread (8, I) and beer in her house. When as a youth you take a wife, And you are settled in your house, Pay attention to your offspring, Bring him up as did your mother. Do not give her cause to blame you, Lest she raise her hands to god, And he hears her cries. Do not eat bread while another stands by Without extending your hand to him. As to food, it is here always, It is man (5) who does not last; 141 142 INSTRUCTIONS ANCIENT EGYPTIAN LITERATURE One man is rich. another is poor, But food remains for him Fwho shares it."] As to him who was rich last year, He is a vagabond this year; Don't be greedy to fill your belly, You don't know your end at all. Should you come to be in want, Another may do good to you. When last year's watercourse is gone. Another river is here today; Great lakes become dry places, Sandbanks turn into depths. Man docs not have a single (10) way, The lord of life confounds him." Attend to your position, Be it low or high; It is not good to press forward, Step according to rank. Do not intrude on a man in his house, Enter when you have been called; He may say "Welcome" with his mouth, Yet deride you in his thoughts. One gives food to one who is hated, Supplies to one who enters uninvited. Don't rush to attack your attacker. Leave him to the god; Report him daily to the god, (15) Tomorrow being like today, And you will see what the god does, When he injures him who injured you. Do not enter into a crowd, If you find it in an uproar And about to come to blows. Don't pass anywhere near by, Keep away from their tumult, Lest you be brought before the court, When an inquiry is made. Stay away from hostile people. Keep your heart quiet among fighters; An outsider is not brought to court. One who knows nothing is not bound in fetters. (9.1) It is useful to help one whom one loves, "So as to cleanse him of his faults;' 'You will be safe from his errors? The first of the herd leads to the field, is Do not control your wife in her house, When you know she is efficient; Don't say to her: "Where is it? Get it!" When she has put it in the right place. Let your eye observe in silence, Then you recognize her (5) skill; It is joy when your hand is with her, There are many who don't know this. If a man desists from strife at home, He will not encounter its beginning. Every man who founds a household Should hold back the hasty heart. Do not go after a woman, Let her not steal your heart." Do not talk back to an angry superior, Let him have his way; Speak sweetly when he speaks sourly. It's the remedy that calms the heart. Fig-hting answers carry sticks, And your strength collapses; Do not vex your heart. He will return to praise you soon, When his hour of rage has passed. If your words please the heart, (10) The heart tends to accept them; Choose silence for yourself, Submit to what he does. Befriend the herald'" of your quarter, Do not make him angry with you. Give him food from your house, Do not slight his requests; Say to him, "Welcome, welcome here," No blame accrues to him who does it. IA 143 144 ANCIENT EGYPTIAN LITERATURE Epilogue The scribe Khonshotep answered his father, the scribe Any: I wish I were like (you), As learned as you! Then I would carry out your teachings, And the son would be brought to his father's place. Each man (15) is led by his nature, You are a man who is a master, Whose strivings are exalted, Whose every word is chosen. The son, he understands little When he recites the words in the books. But when your words please the heart, The heart tends to accept them with joy. Don't make your virtues too numerous, That one may raise one's thoughts to you; A boy does not follow the moral instructions, Though the writings are on his tongue! The scribe Any answered his son, the scribe Khonshotep: Do not rely on such worthless thoughts, Beware of what you do to yourself! I judge your complaints to be wrong, I shall set you right about them. There's nothing [superfluous in] our words, Which you say you wished were reduced. The fighting (1O, I) bull who kills in the stable, He forgets and abandons the arena; He conquers his nature, Remembers what he's learned, And becomes the like of a fattened ox. The savage lion abandons his wrath, And comes to resemble the timid donkey. The horse slips into its harness, Obedient it goes outdoors. The dog obeys the word, And walks behind its master. The monkey carries the stick, Though its mother did not carry it. (5) The goose returns from the pond, When one comes to shut it in the yard. One teaches the Nubian to speak Egyptian, The Syrian and other strangers too. Sa)': "I shall do like all the beasts," Listen and learn what. they do. INSTRUCTIONS 145 The scribe Khonshotep answered his father, the scribe Any: Do not proclaim your powers, So as to force me to yOUT ways; 'Does it not happen to a man to slacken his hand; So as to hear an answer in its place? Man resembles the god in his way If he listens to a man's answer. 'One (man) cannot know his fellow; If the masses are beasts; "One (man) cannot know his teachings; And alone possess a mind, If the multitudes are foolish. All your sayings are excellent, But doing them rrequires virtues.' Tell the god who gave you wisdom: "Set them on your path!" The scribe Any answered his son, the scribe Khonshotep: Turn your back to these many words, That are r not worth 1 being heard. The crooked stick left on the ground, With sun and shade attacking it, If the carpenter takes it, he straightens it, Makes of it a noble's staff, And a straight stick makes a collar." You foolish heart, Do you wish us to teach, Or have you been corrupted? "Look," said he," "you rmy father.l You who are wise and strong of hand: The infant in his mother's arms, His wish is for what nurses him." "Look," said he," "when he finds his speech, He says: "Give me bread." NOTES I. Queen Ahmes-Nefertar-i, the wife of King Ahmose. The reading is due to Posener, RdP;, fi (1949), 42 n. 2. 2. Or: "Teach him to be a man" (Wilson in ANET, 420). There is no doubt that iri rml sometimes means "to be a man"; but in this context a term denoting procreation seems more suitable. I can, however, not quote parallels. :I. The understanding of this maxim was much advanced by Gardi»er's rendering ill .fHA, 45 (1959), 12-14. 146 ANCIENT EGYYflAN LITERATURE 4. InJEA, 21 (1935), 143 n. 10, Gardiner had pointedoutthaUsp.can have the meaning "purchase." This meaning suits here: the worshiper pays for offerings that are made in his name. Ｎｾ Several obscure sentences. 6. Smi snw, "evil speech," "noxious remarks," and the like. 7. Death. 8. I do not understand the maxim in lines 5,15-17. 9. The flowers are a metaphor for children. 10. Parts of this maxim were rendered by Posener in RdE, 16 (1964), 42-43. 11. Read ikr. .. 12. I.e., the aggressor will be punished. 13. This passage was explained by Posener in ZAS, 90 (1963), 98-102. 14. The theme is the reversal of fortune, a topos that plays a considerstudied able part in Egyptian wisdom literature. Some of its aspects ｷ･ｲｾ by Volten, "Agyptische Nemesis-Gedanken," Miscellanea Greg0n.ana, pp. 371-379. A wide-ranging study of the theme in Mesopotamian literature f' is by G. Buccellati in Bibbia e Oriente, 14 (1972), 241-264. . 15. Several sentences which I do not understand. The whole rnaxrm, which occupies lines 9,1-3, is obscure to me. 16. If that is the meaning, the two lines are tacked on ｩｮ｣ｯ ｧｲｵｯｾｳｬｹＮ Volten, op. cit., pp. 132 and 136, tried to obtain a different ｭ･ｾｮｊ ｧＮ J 7. The policeman. 18. The remainder of the maxim is obscure to me. 19. Drt, a horse collar; i.e., the crooked stick is made straight, and the straight one is rounded. On the passage see Posener, zAs, 99 (1973),130. 20. The son speaks. , 21. The father answers. Any's concluding answer apparently means that when a child is old enough to speak he asks to be nourished mated.. ally and spiritually. THE I:O<STRUCTIO:O< OF AMENEMOPE With this long work, the genre Instruction reaches its culmination. It.; worth lies not in any thematic richness, for its range is much narrower than, for example, that of the instruction oiPtahhotep, Its worth lies in iu quality of ｩｮｷ｡ｲ､ｾ･ｳ Ｌ ｔｾｬｏｕｧｨ it is still assumed that ri.ght thinking and' right action will find their reward. worldly success, which had mea?t so much in the past, has receded into the background. Even poverty IS no longer viewed as a misfortune. The shift of emphasis, away from action and success, and toward contemplation and endurance. leads to an overall regrouping ｯｦｾＧ｡ｬｵ･ｳ and a redefinition of the ideal man. As early as Ptohhotep, the Ideal man lacked all martial values; he was a man of peace who strove for advance.. ment and was generous with his wealth. The new ideal man is ｣ｯｾｴ･ｮ with a humble position and a minimal amount of material possesstona His chief characteristic is modesty. He is self-controlled. quiet, and kin toward people, and he is humble before God. This ideal rna." is indee not a perfect man, for perfection is now viewed as belonging- only t God. INSTRUCTIONS 147 The style of Amenemope is rich in similes and metaphors which are sustained at length and with skill. The work as a whole is carefully composed and unified, both through the device of thirty numbered chapters and through a concentration on two basic themes: first, the depiction of the ideal man, the "silent man," and his adversary, the "heated man"; second, the exhortation to honesty and warnings against dishonesty. All other themes are subservient to these central ones. The composition of the work is now usually assigned to the Ramesside period, although all the manuscript copies that have reached us are of later date. It was during the Ramesside age that the tribes of Israel became a nation, and much of Israelite knowledge of things Egyptian, as reflected in the Bible, resulted from contacts during this period. The most tangible literary evidence of these contacts is found in the chips from the Instruction of Amenemope that are embedded in the Book of Proverbs. It can hardly be doubled that the author of Proverbs was acquainted with the. Egyptian work and ｢ｯｾｲｯｷ･､ froJ? it, for in additi?n to the similarities In thought and expression-s-especially dose and stnking in Proverbs xxii and xxiii-the line in xxii, 20: "Have I ｮｾｴ written for you thirty sayings of admonition and knowledge" derives Its meaning from the author's acquaintance with the "thirty" chapters of Amenemope. Ever since Adolf Erman pointed this out there has been a consensus among scholars on a literary relationship, although some scholars have tried to interpret it in reverse by claiming priority for the Hebrew text, or have proposed to derive both works from a lost Semitic original. The Instruction of Amenemope is completely preserved in the British Museum Papyrus 10474. Small portions of it are found on a papyrus in Stockholm, three writing tablets in Turin, Paris, and Moscow, respectively, and an ostracon in the Cairo Museum. In the British Museum papyrus and on the Turin and Louvre tablets the text is written suchically that is to sav. in lines that show the metrical scheme. This is unusual and important, for it allows us to Jet' the metrical organization rather than having to guess it. And since the work is also divided into thirty numbered chapters, we are here precisely informed about two basic features of Egyptian prosody as applied to a particular work: the organization of the metrical line and the grouping of lines into sections or chapters. The metrical line turns out to be exactly what onc expects it to be. It consists of self-contained sentences or clauses. Through parallelism and related devices the lines are grouped loosely into distichs, tristichs. and quatrains. There is no indication that these groups of lines were ｦｾＮｬｴｨ･ｲ gathered into strophes or stanzas. Nor would such strophes be SUited to the nature of instructional works. For the Instructions consist of thoughts developed freely over greater or lesser length, and the natural divisions occur when one topic is concluded and another taken up. In ear-lier Instructions such divisions were not marked by graphic or verbal devices: in Amenemope they are brought out dearly through the use of numbered chapters. Amenetnope is a difficult text. It abounds in rare words, elliptic phrases. and allusions whose rneaning escapes us. Furthermore, the t'opying scribes introduced numerous errors. But we are fortunate to have the complete text preserved in the British Museum Papyrus, where it occupies all twenty-seven pages of the rrcto and the first line of the rrrsn, 148 INSTRUCTIONS ANCIENT EGYPTIAN LITERATURE Publication: E. A. W. Budge, Facsimiles of Egyptian Hieratic Papyri in the British Museum, Second Series (London, 1923), pp. 9-18 and 41-51 and pis. 1-14. H. O. Lange. Dos Weisheitsbuch des Amenemope, Danske videnskabernes selskab, historisk-filologiske rneddelelser. xi,2 (Copenhagen, 1925). Translation: A. Erman, OLZ, 27 (1924). columns 241-252, E.A, W. Budge, The Teaching of Amen- em-apt, Son of Kanekht (London, 1924), pp. 93-234. F. Ll. Griffith, JEA, 12 (1926), 191-231. F, Lexa, Archiv Fr. W, von Bissing, Altdgyptische LebensOrientalni, I (1929), 14-49, J. A. Wilson in ANET, pp. 421-424 weisheit (Zurich, 1955), pp. 80·90. Simpson. Literature, pp. 241·265. I. Grumach, Unter(excerpts). suchungen ztc- Lebenslehre des Amenope, Munchncr agvptclogische Studien, Heft 23 (Munich, 1972). Translation and commentary. Studies, comments, and publication of fragments: A. Erman, Sitzungsberichte dey Berliner Akademie der wissenschoften, PhiJosophisch-historische Klasse, 1924, no. 15 (Berlin, 1924). D. C, Simpson,JEA, 12 (1926), 232-239. P. Humbert, Recherches sur les sources egyptienne-l' de la tuteraturesapientiale d'Israil {Neuchatel, 1929), ch. 2. R.J. Wiliiams,JEA, 47 . (1961), 100·106, B. J. Peterson, JEA, -"2 (1966), 120-128 and pis. xxxi-xxxi A (the Stockholm fragment). G. Posener, RdE, 18 (1966), 45-62 and pis. J-2 (the three tablets). R. Anthes in Galling Festschrift, pp.9-18. G. Posener, ZAS, 99 (1973), 129-135. Prologue I, I 5 10 15 Beginning of the teaching for life, The instructions fOT well-being, Every rule for relations with elders, For conduct toward magistrates; Knowing how to answer one who speaks, To reply to one who sends a message. So as to direct him on the paths oflife, To make him prosper upon earth; To let his heart enter its shrine, 1 Steering clear of evil; To save him from the mouth of strangers, To let (him) be praised in the mouth of people, Made by the overseer of fields, experienced in his office, The offspring of a scribe of Egypt, The overseer of grains who controls the measure, Who sets the harvest-dues for his lord, Who registers the islands of new land, In the great name of his majesty, II,l 5 10 15 Ill, I 5 10 15 lV,1 Who records the markers on the borders of fields, Who acts for the king in his listing of taxes, Who makes the land-register of Egypt; The scribe who determines the offerings for all the gods, Who gives land-leases to the people, The overseer of grains. [provider all foods, Who supplies the granary with grains; The truly silent in This of Ta-wer, The.justified in I pu, Who owns a tomb on the west of Senu, Who has a chapel at Abydos, Amenemope, the son of Kanakht. Thejustified in Ta-wer.' (For> his son, the youngest of his children, The smallest of his family, The devotee of Min· Kamutef The water-pourer of Wennofer, Who places Horus on his father's throne, Who guards him in his noble shrine, Whn-----The guardian of the mother of god, Inspector of the black cattle of the terrace of Min, Who protects Min in his shrine: Hor-cm-maakher is his true name, The child of a nobleman of Ipu, The son of the sistrum-player of Shu and Tefnut, And chief songstress of Horus, Tawosre. He says: Chapter I Give your ears, hear the sayings, Give your heart to understand them; It profits to put them in your heart, Woe to him who neglects them! Let them rest in the casket of your belly, May they be bolted in your heart; ",'hen there rises a whirlwind of words, They'll be a mooring post for your tongue. If you make your life with these in your heart, You will find it a success; You will find my words a storehouse for life, Your being will prosper upon earth. 149 150 INSTRUCTIONS ANC1ENT EGYPTIAN LITERATURE Chapter 2 5 10 15 V,I 5 Beware of robbing a wretch. Of attacking a cripple; Don't stretch out your hand to touch an old man, Nor 'open your mouth" to an elder. Don't let yourself be sent on a mischievous errand, Nor be friends with him who does it. Don't raise an outcry against one who attacks you, Nor answer him yourself. He who does evil, the shore rejects him, Its floodwater carries him away. The northwind descends to end his hour, It mingles with the thunderstorm, The storm cloud is tall, the crocodiles are vicious, You heated man, how are you now? He cries out, his voice reaches heaven, It is the Moon" who declares his crime. Steer, we will ferry the wicked, We do not act like his kind; Lift him up, give him your hand, Leave him (in) the hands of the god; Fill his belly with bread of your own, That he be sated and weep. Another thing good m the heart of the god: To pause before speaking. Chapter 3 ]() 1.5 Don't start a quarrel with a hot-mouthed man, Nor needle him with words, Pause before a foe, bend before an attacker, Sleep (on it) before speaking. A storm that bursts like fire in straw, Such is the heated man in his hour. Withdraw from him, leave him alone. The god knows how to answer him. If you make your life with these (words) in your heart, Your children will observe them. Chapter 4 Vl,l As for the heated man in the temple,' He is like a tree growing "indoors': 5 10 A moment lasts its growth of" shootsl, Its end comes about in the fwoodshed 1; It is floated far from its place, The flame is its burial shroud. The truly silent, who keeps apart, He is like a tree grown in a meadow. I t greens, it doubles its yield, It stands in front of its lord. Its fruit is sweet, its shade delightful, Its end comes in the garden. Cbapter 5 1.5 VII,1 5 10 Do not falsify' the temple rations, Do not grasp and you'll find profit. Do not remove a servant of the god, So as to do favors to another. Do not say: "Today is like tomorrow," How will this end? Comes tomorrow, today has vanished, The deep has become the water's edge. Crocodiles are bared, hippopotami stranded, The fish crowded together.' Jackals are sated, birds are in feast, The fishnets have been drained." But all the silent in the temple, They say: "Rc's blessing is great." Cling to the silent, then you find life, Your being will prosper upon earth. Chapter 6 15 VIII,1 Do not move the markers on the borders of fields, Nor shift the position of the measuring-cord. Do not be greedy for a cubit of land, Nor encroach on the boundaries of a widow. The trodden furrow worn down by time, He who disguises it in the fields, When he has snared (it) by false oaths, He will be caught by the might of the Moon. Recognize him who does this on earth: He is an oppressor of the weak, A foe bent on destroying your being, The taking of life is in his eye. 151 INSTRUCTIONS ANCIENT EGYPTIAN LITERATURE 152 5 10 15 20 IX. I 5 His house is an enemy to the town, His storage bins will be destroyed; His wealth will be seized from his children's hands, His possessions will be given to another. Beware of destroying the borders of fields, Lest a terror carry you away; One pleases god with the might of the lord When one discerns the borders of fields.' Desire your being to be sound. Beware of the Lord of All; Do not erase another's furrow, It profits you to keep it sound. Plow your fields and you'll find what you need. You'll receive bread from your threshing-floor. Better is a bushel given you by the god, Than five thousand through wrongdoing. They stay not a day in bin and barn, They make no food for the beer jar; A moment. is their stay in the granary. Comes morning they have vanished. Better is poverty in the hand of the god, Than wealth in the storehouse; Better is bread with a happy heart Than wealth with vexation. 10 15 Chapter 8 20 XI.I 5 Chapter 7 10 15 20 X,I 5 Do not set your heart on wealth. There is no ignoring Fate and Destiny; Do not let your heart go straying. Every man comes to his hour. Do not strain to seek increase. What you have. let it suffice you. If riches come to you by theft. They will not stay the night with you. Comes day they are not in your house. Their place is seen but they're not there; Earth opened its mouth. leveled them. swallowed them, And made them sink into dat. They made a hole as big as their size. And sank into the netherworld; They made themselves wings like geese. And flew away to the sky. Do not rejoice in wealth from theft. Nor complain of being poor. If the leading archer presses forward. His company abandons him; The boat of the greedy is left (in) the mud. While the bark of the silent sails with the wind. You shall pray to the Aten when he rises. Saying: "Grant me well-being and health"; He will give you your needs for this life. And you will be safe from fear. 10 Set your goodness before people. Then you are greeted by all; One welcomes the Uraeus, One spits upon Apopis. Guard your tongue from harmful speech. Then you will be loved by others. You will find your place in the house of god. You will share in the offerings of your lord. When you're revered and your coffin conceals you, You will be safe from the power of god. ro Do not shout "crime" against a man, When the cause of (his) flight is hidden. Whether you hear something good or evil. Do it outside where it is not heard. Put the good remark on your tongue. While the bad is concealed in your belly. Chapter 9 15 20 xu.t Do not befriend the heated man, Nor approach him for conversation. Keep your tongue from answering your superior. And take care not to insult him. Let him not cast his speech to catch you. Nor give free rein to your answer. Converse with a man of your own measure, And take care not to 'offend' him. Swift is the speech of one who is angered. More than wind lover1 water. He tears down, he builds up with his tongue. When he makes his hurtful speech. 153 154 INSTRUCTIONS ANCIENT EGYPTIAN LITERATURE 5 10 15 He gives an answer worthy of a beating, For its weight is harm, He hauls freight like all the world, But his load is falsehood, He is the ferryman of snaring words, 10 He goes and comes with quarrels. When he eats and drinks inside, His answer is (heard) outside. The day he is charged with his crime Is misfortune for his children. If only Khnum came to him, The Potter to the heated man, So as to knead the "Faulty" heart. He is like a young wolf in the farmyard, And confused in your account; 15 5 10 15 He causes brothers to quarrel. He runs before every wind like clouds, He dims the radiance of the sun; He flips his tail like the crocodile's young, 'He draws himself up so as to strike.' His lips are sweet, his tongue is bitter, A fire burns in his belly, Don't leap to join such a one, Lest a terror carry you away. The big mouthful of bread-you swallow, you vomit it, And you are emptied of your gain, Observe the overseer'? of the poor, XV,1 XIV, 1 Do not covet a poor man's goods, Nor hunger for his bread; A poor man's goods are a block in the throat, are released before your superior, Look at him and keep clear of his goods. Chapter 12 10 15 Do not desire a noble's wealth, Nor make free with a big mouthful of bread; If he sets you to manage his property, Shun his, and yours will prosper. Do not converse'" with a heated man, So as to befriend a hostile man. If you are sent to transport straw, Stay away from its container. If a man is observed on a fraudulent errand, He will not be sent on another occasion. Chapter 13 20 XVI,I Do not cheat a man (through) pen on scroll, The god abhors it; Do not bear witness with false words, So as to brush aside a man by your tongue. Do not assess a man who has nothing, Chapter 11 S yOll You are yet hateful to your subordinates; Steer away from the poor man on the road, Do not sever your heart from your tongue. That all your strivings may succeed. You will be weighty before the others, And secure in the hand of the god. God hates the falsifier of words, He greatly abhors the dissembler. When the stick attains him; All his people are bound in chains, And he is led to the executioner. If 5 Chapter 10 Don't force yourself to greet the heated man, For then you injure youT own heart: Do not say "greetings" to him falsely, While there is terror in your belly. Do not speak falsely to a man, The god abhors it; Your pleas will be answered by a curse, Your prostrations by a beating. He turns one eye against the other, XIII,I It makes the gullet vomit. He who makes gain by lying oaths, His heart is misled by his belly; Where there is fraud success is feeble, The bad spoils the good," You will be guilty before your superior, 5 And thus falsify your pen. If you find a large debt against a poor man, Make it into three parts; Forgive two, let one stand, I:':' INSTRUCTIONS ANCIENT EGYPTIAN LITERATURE 156 10 15 20 XVII,I You will find it a path of life. After sleep, when you wake in the morning, You will find it as good news. Better is praise with the love of men Than wealth in the storehouse; Better is bread with a happy heart Than wealth with vexation. Chapter 14 Do not recall yourself to a man, Nor strain to seek his hand. If he says to you: "Here is a gift, rNa have-not t will refuse it,"!' Don't blink at him, nor bow your head, Nor turn aside your gaze. Salute him with your mouth, say, "Greetings," He will desist, and you succeed. Do not rebuff him in his approach, rAnother time he'll be taken away.' 5 10 Chapter 17 I.'i 20 Chapter 15 5 10 15 Do the good and you will prosper, Do not dip your pen to injure a man. The finger of the scribe is the beak of the Ibis, Beware of brushing it aside. The Ape dwells in the House of Khrnun," His eye encircles the Two Lands; When he sees one who cheats with his linger, He carries his livelihood off in the flood. The scribe who cheats with his finger, His son will not be enrolled. If you make your life with these (words) in your heart, Your children will observe them. XIX,I 5 10 Chapter 16 20 XVllI,1 Do not move the scales nor alter the weights, Nor diminish the fractions of the measure; Do not desire a measure of the fields, Nor neglect those of the treasury. The Ape sits by the balance, His heart is in the plummet; Where is a god as great as Thoth, Who invented these things and made them? Do not make for yourself deficient weights, They are rich in grief through the might of god. If you see someone who cheats, Keep your distance from him. Do not covet copper, Disdain beautiful linen; What good is one dressed in finery, I f he cheats before the god? Faience disguised as gold, Comes day, it turns to lead. 15 20 Beware of disguising the measure, So as to falsify its fractions; Do not force it to overflow, Nor let its belly be empty. Measure according to its true size, Your hand clearing exactly. Do not make a bushel of twice its size, For then you are headed for the abyss. The bushel is the Eye of Re, It abhors him who trims; A measurer who indulges in cheating, His Eye seals (the verdict) against him. Do not accept a farmer's dues And then assess him so as to injure him; Do not conspire with the measurer, So as to defraud the share of the Residence. Greater is the might of the threshing floor Than an oath by the great throne, Chapter 18 Do not lie down in fear of tomorrow: "Comes day. how will tomorrow be?" Man ignores how tomorrow will be; God is ever in his perfection, Man is ever in his failure. 16 The words men say are one thing, The deeds of the god are another. Do not say: "I have done no wrong," And then strain to seek a quarrel; The wrong belongs to the god, 157 158 INSTRUCTIONS ANCIENT EGYPTIAN LITERATURE He seals (the verdict) with his finger. 15 There is no perfection before the god. But there is failure before him;" XX,I If one strains to seek perfection, In a moment he has marred it. Keep firm your heart, steady your heart, 20 Don't use for yourself the might of god, As if there were no Fate and Destiny. Hand over property to its owners, Thus do you seek life lor yourself; Don't raise your desire in their house, Or your bones belong to the execution-block. Do not steer with your tongue; 5 If a man's tongue is the boat's rudder, The Lord of All is yet its pilot. Chapter 21 XXII,I Chapter 19 10 15 20 Do not go to court before an official In order to falsify your words; Do not vacillate in your answers, When your witnesses accuse. Do not strain (with) oaths by your lord. (With) speeches at the hearing; Tell the truth before the official, Lest he lay a hand on you. If another day you come before him, He will incline to all you say; He will relate your speech to the Council of Thirty, It will be observed on another occasion. 5 10 15 Chapter 20 Do not confound a man in the law court, XXI,I 5 10 In order to brush aside one who is right. Do not incline to the well-dressed man, And rebuff the one in rags. Don't accept the gift of a powerful man, And deprive the weak for his sake. Maat is a great gift of god, He gives it to whom he wishes. The might of him who resembles him, It saves the poor from his tormentor. Do not make for yourself false documents, They are a deadly provocation; They (mean) the great restraining oath," They (mean) a hearing by the herald. Don't falsify the oracles in the scrolls," And thus disturb the plans of god; Do not say: "Find me a strong superior. For a man in your town has injured me"; Do not say: "Find me a protector, For one who hates me has injured me." Indeed you do not know the plans of god, And should not weep for tomorrow; Settle in the arms of the god, Your silence will overthrow them." The crocodile that makes no sound," Dread of it is ancient. Do not empty your belly to everyone, And thus destroy respect of you; Broadcast not your words to others, NOT join with one who bares his heart. Better is one whose speech is in his belly Than he who tells it to cause harm. One does not run to reach success. One does not move to spoil it. Chapter 22 20 XXIII,l 5 10 Do not provoke your adversary, So as to (make) him tell his thoughts; Do not leap to come before him, When you do not see his doings. First gain insight from his answer, Then keep still and you'll succeed. Leave it to him to empty his belly, Know how to sleep, he'll be found out. rCrasp his legs' ,22 do not harm him, Be wary of him, do not ignore him. Indeed you do not know the plans of god, And should not weep for tomorrow; Settle in the arms of the god, Your silence will overthrow them. 159 160 ANCIENT EGYPTIAN LITERATURE INSTRUCTIONS Chapter 23 ｬｾ 20 Do not eat in the presence of an official And then set your mouth before (him) ; I f you are sated pretend to chew, Content yourself with your saliva." Look at the bowl that is before you. And let it serve your needs. An official is great in his office, As a well is rich in drawings of water. 10 15 161 If you see one greater than you outdoors, Walk behind him respectfully; Give a hand to an elder sated with beer, Respect him as his children would. The arm is not hurt by being bared," The back is not broken by bending it. A man does not lose by speaking sweetly, Nor does he gain if his speech bristles. The pilot who sees from afar, He will not wreck his boat. Chapter 24 XXIV,] 5 Do not listen to an official's reply indoors In order to repeat it to another outside. Do not let your word be carried outside, I .est your heart be aggrieved. The heart of man is a gift" of god. Beware of neglecting it. The man at the side of an official, His name should not be known. Chapter 27 20 XXVI,] Chapter 25 10 15 20 Do not laugh at a blind man, Nor tease a dwarf," Nor cause hardship for the lame. Don't tease a man who is in the hand of the god," Nor be angry with him for his failings. Man is day and straw, The god is his builder. He tears down, he builds up daily, He makes a thousand poor by his will, He makes a thousand men into chiefs, When he is in his hour of life." Happy is he who reaches the west, When he is safe in the hand of the god. Chapter 26 XXV,I 5 Do not sit down in the beer-house In order to join one greater than you, Be he a youth great through his office, Or be he an elder through birth. Befriend a man of your own measure, Re is helpful from afar. 5 Do not revile one older than you, He has seen Re before you; Let ( him) not report you to the Aten at his rising, Saying; "A youth has reviled an old man." Very painful before Pre Is a youth who reviles an elder. Let him beat you while your hand is on your chest, Let him revile you while you are silent; If next day you come before him, He will give you food in plenty. A dog's food is from its master, It barks to him who gives it. Chapter 28 10 Do not pounce on a widow when you find her in the fields" And then fail to be patient with her reply. Do not refuse your oil jar to a stranger, Double it before your brothers. God prefers him who honors the poor To him who worships the wealthy. 15 20 Chapter 29 Do not prevent people from crossing the river. If you stride freely in the ferry." \\Then you are given an oar in the midst of the deep, Bend your arms and take it. It i. no crime before the god, 162 INSTRUCTIONS ANCIENT EGYPTIAN LITERATURE XXVII,I 5 'If the passenger is not passed 12. The meaning of ｾｹ is not well established; the word recurs in 24, ]7 where the meaning "overseer," or "superior," is suitable. But here a negative connotation such as "oppressor" seems called for. Up.,31 Don't make yourself a ferry on the river And then strain to seek its fare; Take the fare from him who is wealthy, And let pass him who is poor. 13. See note 3. 14. The verb b'3 (or b') recurs in 21,2, 27,1, and 27,5. The meaning assigned in Who I, 446 "beachten , berucksichtigen,' does not appear suitable here. The four occurrences in Amenemope suggest "rebuff," "refuse," as well as "pass up," "let pass." ] 5. The ibis and the ape are the images of T'hoth. ]6. Literally, "the god," and "the man." Amenemope says "god" and "the god," interchangeably. The presence or absence of the definite article seems to be a matter of style. ] 7. I emend mn to wn; otherwise the sentence contradicts all that has gone before. 18. On the oath s4J3 tr see K. Baer, JEA. 50 (1964), 179-180. 19. The passage was explained by Posener, lAS, 90 (1963), 98-102. 20. The adversaries. 21. On this passage see Posener in Schott Festschrift, pp. 106-111. 22. This meaning does not suit; I suspect a corruption. 23. So following H . .J. Polotsky in Testes et langages. de I'Egypte Pharaonique: Hommage ajeon-Froncois Champollion, I, Bibiiotheque d'etude. 64/1 Chapter 30 10 15 163 Look to these thirty chapters, They inform, they educate; They are the foremost of all books, They make the ignorant wise. If they are read to the ignorant, He is cleansed through them. Be filled with them, put them in your heart, And become a man who expounds them, One who expounds as a teacher. The scribe who is skilled in his office, He is found worthy to be a courtier. (Cairo [1973]), p. 140 n. 3. 24. The Turin tablet has "gift" instead of the "nose" of the British Colophon XXVlI1,1 Museum papyrus; see Posener, RdE, 18 (1966), 61-62. That is its end. Written by Senu, son of the divine father Pemu. NOTES 1. The heart is viewed as the god who dwells in man. On this ｣ｯｮ ･ｰｾ see Bonnet, RARG, pp. 225-228. . ..', 2. Ipu and Senu are names for Akhmim (Panopohs); Fa-wer IS the: nome of Abydos. Amenemope identifies himself as a citizen of Akhmi-:n: who has built his tomb there and also owns a funerary monument at Abydos. . ' 3. The meaning of 13i·r, which recurs in 15,13, IS not clear and been variously rendered. See 1. Grumach, op. cu., p. 31. It ha 4. The god Thoth. .. 5. On this chapter see now Posener, lAS, 99 (1973), 129-135. , 6. The verb 'Sg recurs in 7,17, 18,12, and 18,15.1 follow Gnffith I taking it to mean "overlay," "falsify," "disguise." 7. So with I. Grumach, op. cit., p. 50. . 8. The theme is the reversal of fortune; see the Instructum of Any. 146n.14. 9. Some translators take wpt as a participle referring to god: "He wh determines the borders of fields." But then the meaning of the couplet poor. I have followed Griffith. 10. "Power" here in the sense of "wrath." 11. Assuming wh3 to be transitive. The usual rendering, "good a bad fail," is not satisfactory. 25. In the British Museum papyrus the two sentences are written as a single line but on the Turin tablet as two lines. 26. Here in the special meaning of one who is ill or insane. 27. In Sagesses, p. 88, A. Volten explained this to mean that the sungod acts through the gods who are assigned to each hour of the day. 28. I.e., stretching the arm out of the sleeve in a gesture of greeting. The same remark occurs in Ptahhotep, line 445/448. 29. Le., when you find her gleaning in fields not her own. 30. I.e., when there is ample room in the ferry. 31. It is not clear whether hwty means "passenger" or "sailor"; in any case, the meaning is that the passenger should help with the rowing if asked to do so. PART FIVE Be a Scribe Numerous papyri and ostraca of Ramesslde date testify to the existence of a school system that taught young boys to become professional scribes and hence civil servants. Not all instruction took place in schools. Many of the texts suggest a personal form of teaching in which a senior official guided a young man who had completed his basic schooling and was already a member of the bureaucracy. Writing was taught by making the pupils copy a variety of composilions: literary works that were highly esteemed, and basic genres such as letters, hymns, prayers, and of course, instructions in wisdom. Through copying, taking down dictation, and memorizing the students acquired 'he basic skills of reading and writing and the more advanced knowledge of grammar, orthography, vocabulary. and composition. Furthermore, it could be hoped that the moral teachings propounded in the didactic texts would help to form the characters of the young scribes'. Through being used as teaching materials, all literary works, as well as ..ctual letters and documents dealing with business and legal matters, became school texts. But the school system also gave rise to a specific genre of texts which reflected the educational process and the relation between teacher and pupil. These were works composed by teachers and pupils which in turn became models to be copied. Their contents revolved around three main themes: 1. The teacher's advice to the student, exhorting him to diligence and warning against dissipation. 2. The praise of the scribe's profession as one superior to all others. 3. The grateful replies of the student who lauds his teacher and wishes him wealth and happiness. Letter-writing was an important feature of scribal activity. Hence the fupying of real letters and the composition of model letters played a large part in the instruction. Even the texts devoted to the teacher-pupil theme were often cast in the fonn of letters. In the papyri that have survived, different kinds of texts, used in the nhools, were often copied out one after another regardless of their contr-nt. Thus works that had originated in specific situations of life, such as business letters. came to be side by side with model compositions invented by teachers and students. But now and then a scribe made a "hook" by selecting compositions on related themes and putting them in it meaningful order. Such a book is Papyrus Laming. It is a schoolbook in the specific sense, for it is devoted to the theme "Be a scribe." The book treats the typical topics of the teacher-pupil relation in a eequence of eleven sections: l. Address. 2-4. Praise of the scribal prof'r""ion and exhortations to the pupil. 5-6. The miseries of other profesIluns. 7. Additional advice and exhortations. 8. The special hardships of thr soldier's life. 9-11. The pupil praises his teacher. The final section of Papyrus Lansing contains a letter which is not connected with the "book." Papyrus Chester Beatty IV is a typical scribal miscellany. The recto con- , .Im religious hymns; the verso consists of several short pieces relating to he scr-ibal profession. Among these, one piece is of uncommon interest, t I" a praise of the writer's profession which goes beyond the usual llrhes and propounds the remarkable idea that the only immortality In can achieve is the fame of his name as transmitted by his books. Man romes dust; only the written word endures. 11-\," 168 169 ANCIENT EGYPTIAN LITERATURE BE A SCRIBE PAPYRUS LANSING: A SCHOOLBOOK So also a cow is bought this year, and it plows the following year. It learns to listen to the herdsman; it only lacks words. Horses brought from the field. they forget their mothers. Yoked they go up and down on all his majesty's errands. They become like those that bore them, that stand in the stable. They do their uunost for fear of a beating. But though I beat you with every kind of stick. you do not listen. If I knew another way of doing it, I would do it for you, that you might listen. You are a person fit for writing. though you have not yet known a woman. Your heart discerns, (3,1) your fingers are skilled. your mouth is apt for reciting. Writing is more enjoyable than enjoying a basket of b3y and beans; more enjoyable than a mother's giving birth. when her heart knows 110 distaste. She is constant in nursing her son; her breast is in his mouth every day. Happy is the heart <of) him who writes; he is young t-ach day. P. British Museum 9994 Twentieth Dynasty The papyrus is written with verse-points ｡ｮｾ ｰ｡ｲ ｾ ｨ signs. The writing is rather careless; there are many spellmg mistakes and other errors. The first page is marred by lacunae. Publication: E. A. W. Budge, Facsimiles of Egyptian Hieratic Papyri in the British Museum, Second Series (London, 1923), pis. 15-30. A. Erman and H. O. Lange, Papyrus Lansing; eine agyptische Schulhandschrift der 20. Dynastie. Danske videnskabernes selskab, historisk-filolog:iske meddelelser, X, 3 (Copenhagen, 1925). Gardiner, LEM, pp. 99-116. Translation: A. M. Blackman and T. E. Peet,jEA, II (1925), 284-298. Caminos, LEM, pp. 373-428. 1 1. Title (1,1) [Beginning of the instruction in letter-writing made by the royal scribe and chief overseer of the cattle of Amen-Re, King of. Gods, Nebmare-nakht] for his apprentice, the scribe Wenemdiamun. 2. Praise of the scribe's profession [The royal scribe] and chief overseer of the cattle ofAmen-[Re, King' of Gods, Nebmare-nakht speaks to the scribe Wenemdiamun]. [Apply: yourself to this] noble profession. "Follower of Thoth" is the good name of him who exercises it. ------. He makes fnends with those greater than he. ]oyful------. Write with your hand, read with ｹｯｾｲＧ mouth. Act according to my words. (1,5) ------, my heart IS not dis-: gusted. . ------ to my instructing you. You will find it useful. ______ [with bread and] beer. You will be advanced by your superiors. You will be sent on a mission ------. Love writing, shun dancing; then you become (2, I) a worthy official. Do not long for the marsh thicket.' Turn your back on throw stick and chase. By day writ, with your fingers; recite by night. Befriend the scroll. the palette. I pleases more than wine. Writing for him who knows it is better tha all other professions. It pleases more than bread and beer, more tha clothing and ointment. It is worth more than an inheritance in Egyp than a tomb in the west. 3. Advice to the unwilling pupil Young fellow, how conceited you are! You do not listen when speak. Your heart is denser than a great obelisk, a hundred cubi high, ten cubits thick. When it is finished and ready for loading, (2, many work gangs draw it. It hears the words of men; it is loaded on barge. Departing from Yebu it is conveyed, until it comes to rest on i place in Thebes.' 4. The idle scribe is worthless The royal scribe and chief overseer of the cattle of Amen-Re, King of Gods, Nebmare-nakht, speaks to the scribe Wenemdiamun, as follows. You are busy coming and going, and don't think of writing. You resist listening to me; (3,5) you neglect my teachings. You are worse than the goose of the shore, that is busy with mischief. It spends the summer destroying the dates, the winter dt·stroying the seed-grain. It spends the balance of the year in pursuit ulthe cultivators. It does not let seed be cast to the ground without .natching it "in its fall? One cannot catch it by snaring. One does not nlfer it in the temple. The evil, sharpeyed bird that does no work! You are worse than the desert antelope that lives by running. It Illt'nds no day in plowing. Never at all does it tread on the threshingn'Xlr. It lives on the oxen's labor. without entering among them. But though I spend the day telling you "Write," it seems like a plague to YUli. Writing is very (4,1) pleasant! ------. 5. All occupations are bad except that of the scribe See for yourself with your own eye. The occupations lie before ou.' The washerman's day is going up. going down. All his limbs are eak, (from> whitening his neighbors' clothes every day. from ••hing their linen. 'I 'he maker of pots is smeared with soil, like one whose relations have ed. His hands. (4,5) his feet are full of clay; he is like one who lives the bog. The cobbler mingles with vats.' His odor is penetrating. His hands no BE A SCR[BE ANCIENT EGYPTIAN LITERATURE are red with madder, like one who is smeared with blood. He looks behind him for the kite, like one whose flesh is exposed. The watchman' prepares garlands and polishes vase-stands. He spends a night of toil just as one on whom the sun shines. The merchants travel downstream and upstream. They are as busy as can be, carrying goods from one town to another. They supply him. who has wants. But the tax collectors carry off the gold, that most precious of metals. The ships' crews from every house (of commerce), they receive, their loads. (5, J) They depart from Egypt for Syria. and each man's god is with him. (But) not one of them says: "We shall see Egypt. againl" . _ -:. The carpenter who is in the shipyard carrtes the umber ｾｮ､ ｾｴ｡｣ｫ •. it. If he gives today the output of yesterday, woe to hIS limbs! The shipwright stands behind him to tell him evil things. . His outworker who is in the fields, his is the toughest of all the Jobs,', He spends the day loaded (5,5) with his tools, tied to his tool-box" When he returns home at night, he is loaded with the tool-box and the timbers, his drinking mug, and his whetstones. The scribe, he alone, records the output of all of them. Take not, of it! 6. The misfortunes of the peasant Let me also expound to you the situation of the peasant, that oth ' tough occupation. [Comes] the inundation and soaks him ---, h attends to his equipment. By day he cuts his farming tools; (6,1) b night he twists rope. Even his midday hour he spends on farm la . He equips himself to go to the field as If he were a war-nor. The dri field lies before him; he goes out to get his team. When he has bee after the herdsman for many days, he gets his team and comes ba with it. He makes for it a place in the field. (6,5) Comes dawn, he g to make a start and does not find it in its place. He spends three da searching for it; he finds it in the bog. He finds no hides on them; t \ jackals have chewed them. He comes out, his garment 10 his hand, heg for himself a team. When he reaches his field he finds (it) "broken up-'. He spends ti cultivating, and the snake is after him. It finishes off the seed as it, cast to the ground. He does not see a green blade. He does th plowings witb borrowed grain. His wife has ｧｯｾ･ down to t merchants and found nothing forfbarter. Now the scnbe lands on t shore. He surveys the harvest. Attendants are behind bim with sta . Nubians with clubs. One says (to him): "Give grain." "There IS non He is beaten savagely. He is bound, thrown in the well, submerg head down. His wife is bound in his presence. His children are 10 ｾ p,l) 171 ters, His neighbors (7,5) abandon them and flee. When it's over, there's no grain. If you have any sense, be a scribe. If you have learned about the peasant, you will not be able to be one. Take note of it! 7. Be a scribe The scribe of the army and commander' of tbe cattle of the bouse of Amun, Nebmare-nakht, speaks to the scribe Wenemdiamun, as follows. Be a scrihe! Your body will be sleek; your hand will be soft. You will not flicker like a flame, like one wbose body is feeble. For there is not the bone of a man in you. You are tall and thin. If you lifted a load to carry it, you would stagger, your legs would tremble. You are lacking in strength; (B,I) you are weak in all your limbs; you are poor in body. Set your sight on being a scribe; a fine profession that suits you. You call for one; a thousand answer you. You stride freely on the road. You will not be like a hired ox. You are in front of others. I spend the day instructing you. You do not listen! Your heart is like an (empty) room. My teachings are not in it. Take their ('meaning') to yourself! The marsh thicket is before you each day, as a nestling is after its mother. You follow the path of (B,5) pleasure; you make friends with revellers. .You have made your home in the brewery, as one who thirsts for beer. You sit in the parlor with an idler.' You hold the writings in contempt. You visit the whore. Do not do these things! What are they for? They are of no use. Take note of it! 8. The scribe does not suffer like the soldier Furthermore. Look, I instruct you to make you sound; to make you hold the palette freely. To make you become one whom the king trusts; to make you gain entrance to treasury and granary. To make you receive the ship-load at the gate of the granary. To make you hsue the offerings on feast days. You are dressed in fine clothes; you own horses. Your boat is on (9,1) the river; you are supplied with Iltt·ndants..· You stride about inspecting. A mansion is built in your town, You have a powerful office, given you by the king. Male and female slaves are about you. Those who are in the fields grasp your hand, on plots that you have made. Look, I make you into a staff of 111.. 1 Put the writings in your heart, and you will be protected from all lnds of toil. You will become a worthy official. Do you not recall the (fate of) the unskilled man? His name is not nown. He is ever burdened <like an ass carrying) in front of the ribe who knows what he is about. 172 ANCIENT EGYPTIAN LITERATURE Come, <let me tell) you the woes of (9,5) the soldier, and how many. are his superiors: the general, the troop-commander, the officer who! leads, the standard-bearer, the lieutenant, the scribe, the commander: of fifty, and the garrison-captain. They go in and out in the halls of the palace, saying: "Get laborers!" He is awakened at any hour. One is' after him as (after) a donkey. He toils until the Aten sets in his dark-s ness of night. He is hungry, his belly hurts; he is dead while yet alive. When he receives the grain-ration, having been released from duty, it is not good for grinding. He is called up for Syria. He may not rest. There are no clothes, no: sandals. The weapons of war are assembled at the fortress of Sile.,. (10,1) His march is uphill through mountains. He drinks water every', third day; it is smelly and tastes of salt. His body is ravaged by illness. The enemy comes, surrounds him with missiles, and life recedes from him. He is told: "Quick, forward, valiant soldier! Win for yourself a.: good narne!" He does not know what he is about. His body is weak, his' legs fail him. When victory is won, the captives are handed over t his majesty, to be taken to Egypt. The foreign woman faints on ｴｨｾ march; she hangs herself <on) (10,5) the soldier's neck. His knapsack drops, another grabs it while he is burdened with the woman. His wifl!' and children are in their village; he dies and does not reach it. If he comes out alive, he is worn out from marching. Be he at large, be h' detained, the soldier suffers. If he leaps and joins the deserters, all hi people are imprisoned. He dies on the edge of the desert, and there i none to perpetuate his name. He suffers in death as in life. A big sack is brought for him; he does not know his resting place. Be a scribe, and be spared from soldiering! You call and one says: "Here I am." You are safe from torments. Every man seeks to raise, himself up. Take note of it! 9. The pupil wishes to build a mansion jor his teacher Furthermore. (To) the royal scribe and chief overseer of the cattl of Amen-Re, King of Gods, Nebmare-nakht. The scribe Wenemdia mun greets his lord: (11,1) In life, prosperity, and health! This letter i to inform my lord. Another message to my lord. I grew into a youth a your side. You beat my back; your teaching entered my ear. I am lik a pawing horse. Sleep does not enter my heart by day; nor is it upo me at night. (For I say): I will serve my lord just as a slave serves hi maskr. ] I shall build a new mansion for you <on) the ground of your town: with trees (planted) on all its sides. There are stables within it. Its bar are full of barley and emrner. wheat, 'cumin: dates, (11,5) hrw-b gmnn, beans. lentils, coriander," peas, seed-grain. 'dn, flax, herb reeds, rushes, ybr, iitpn, dung for the winter, alfa grass, reeds, rdm' BE A SCRIBE 173 Krass, produced by the basketful. Your herds abound in draft animals, your cows are pregnant. I will make for you five aruras of cucumber beds to the south. 10. The teacher has built a mansion (12,1) Raia" has built a beautiful mansion: it lies opposite Edjo. He has built it On the border. It is "constructedl like a work of eternity. It is planted with trees on all sides. A channel was dug in front of it. The lapping of waves sounds in one's sleep. One does not tire of looking at it. One is gay at its door and drunk in its halls. Handsome doorposts of limestone, carved and chiseled. Beautiful doors, freshly carved. Walls inlaid with lapis lazuli. Its barns are supplied with grain, are bulging with abundance. Fowl yard and aviary are filled with geese; byres filled with cattle. A bird pool full of geese; horses in the stable. Barges, ferryboats, and new cattle boats (12,5) are moored at its quay. Young and old, the poor have come to live around it. Your provisions last; there is abundance I(Jr all who come to you. You walk about on new lands and high lands without limit. Their !(rain is more abundant than the pond water that was there before. Crews land at the quay to make festive the barns with countless heaps for the Lord of Thebes. Its west side is a pond for snaring geese of all kinds, a resort of hunters from the very beginning. One of its ponds has more fish than a lake. Its 'a-birds are like marsh birds. Happiness dwells within. No one says, "If only!" Many stables ｡ｲｾ around it, and grazing fields for cattle. Goats abound, kids caper; the many shorthorns are lowing. There are glens rich in green plants in summer and in winter. Fish abound in their basins: bulti-fish, sn'-fish, dss-fish. The fish are more plentiful than the sands of the shore: one cannot reach the end of them. Amun himself established it. The plantations are his in truth. You Ait in their shade; you eat their fruit. Garlands are made for you of their (l3a,l) branches; you are drunken with their wines. Boats are built for you of their pines, a chariot of their pg3-trees. You flourish and prosper every day. The sustenance of Amun is with you,D Raia, chief overseer of the cattle of Amun! 11. An encomium of the teacher You are nimble-handed with the censer, before the Lord of Gods at his every appearance." (l3b,1) You are father of the god in command of the mysteries, with censer in your right, byssus in your left; the censer in your fist blesses your lord. 8E A SCRIBE 174 ANCIENT EGYPTIAN LITERATURE h versed in all the You are a noble priest in the House a f Pt a, mysteries in the House of the Prince. . You are the burial priest of Kamutef, chief seer of Re m Thebes, offerer of his oblations. . , I . You are swift-footed at the Sokar-feast, drawing Egypt s peop e to your lord with the flail. . . (l3b,5) You are graceful with the libation vase, pouring. censm g,; and calling the praises. . f You are nimble-handed when you circulate the offenngs. oremost in calling the daily praises. h You are he who holds the Eye of Mut, mistress of heaven, on t e, first day of her procession in Ashru. .. You are the water-pourer of Khans in Thebes, on the day of CIrculating offerings in the House of the Prince. . . You are wise in planning. skilled in speech; farseeing at all urnesr what you do succeeds. . . . all You are ajudge of hearts; you resemble the IbIS; wise m way like the Eye and the Ear." (14,1) You are the good champion of your people; your great me overflow like Hapy. . II h . h in food , you know how to proffer It, to a w am y You are ric . I db love, like a surging sea. You are a magistrate who is calm, a son of praised ones; ove y ｡ｾＬ and praised by the king. rfI . You are a man of high standing since birth; your house ave a with foods. f 11' .' clung to y (14,5) You are rich in fields, your barns are u ,gram , on the day you were born. h d You are rich in teams, your sails are bright; yOUT barges on t e e are like jasper. . I t You are rich in crews skilled in rowing; their shouts p ease as You are one who offers the beer-jug and fills the bowl; one beloved of the herdsman" when the offering is made. (15,5) You are one who directs the jubilees (for) his lord, one who lays the Nine Bows under his feet, one who provides for his army. NOTES I. Bw3t, the marsh thicket, signifies the joys of hunting and fishing. 2. The simile is mixed. It begins as a criticism of the pupil's heart (i.e., mind) which is "dense," and proceeds to describe the finished stone obelisk which fulfills its function, in contrast with the idle pupil who does not. 3. Compare the Middle Kingdom composition known as the Satire qf the Trades. The Ramesside texts on this theme are in the same satirical vein. All occupations except that of the scribe are derided and ridiculed through exaggerated and farcical descriptions of their hardships. 4. I emend the unknown hI;, to ､｢ｾＮ "vat," which occurs in the Satire of the Trades: "The cobbler suffers much among his vats of oil" (P. Sallier 11.8.1-2). 5. The word is obscure but the context suggests a man who guards and. cleans the temple at night and makes it ready for the morning service. 6. A joking alteration of the teacher's title. 7. Despite the wrong determinative, s3 f n Hwtj undoubtedly means "He whose back is turned to his job." This conclusion was also reached by H. Satzinger,JEA, 59 (1973), 227-228. seems to be more than one type of plant. It is in parallelism 8.•ｾＳｷ with "vegetables" in the Satire of the Trades (P. Sallier 11.6,7), and in the sun-temple of Ni-user-re it is a water plant eaten by fish; see Edel, lnschrijten, I, 217. 9. Nickname of Nebmare-nakht. 10. The encomium is metrically structured. Each period begins with mntk, "you arc," and consists of two, three, or four sentences or clauses. 1 I. Sight and hearing personified as divinities. 12. Literally, "he who drives the calves," that is, the king performing a harvest ceremony. It was studied by A. M. Blackman and H. W. Fairman inJEA, 35 (1949),98-112, andJEA, 36 (1950), 63-81. carry and load. . bi You are one weighty of counsel who weighs his answer; SInce , you have loathed coarse language. f' You are handsorne in body, gracious in manner, beloved 0 people as much as Hapy. . h ' You are a man of choice words, who is skilled in saymg tern." O U say is right, you abhor falsehood. . Y si gran dl y 'In your house'' your serv a SItS .. (15 I) You are one who answer speedily; beer is poured copiously; all who see you reJOI good cheer. h You serve your lord, you nourish your people; w atever you, soothes the heart. 175 THE IMMORTALITY OF WRITERS P. Chester Beatty IV = P. British Museum 10684 Verso 2,5-3, II The verso of the papyrus contains a group of school texts to which Gardiner gave the name "A Student's Miscellany." On page 2, line 5. there begins the text here translated, an interesting disquisition on the immortality of books and authors. Writings. says the scribe. bestow on their authors an afterlife more real and durable than that provided by the stone-hewn tomb; for men's bodies turn to dust and their tombs Humble. BE A SCRIBE ANCIENT EGYPTIAN LITERATURE 176 Here the skepticism concerning man's immortality, which first found expression in the Middle Kingdom Harper's Song from the Tomb of King Intef, reaches a remarkable climax. Where the Harper's Song had deplored the disappearance of tombs and the absence of solid knowledge about life after death. the Ramesside author found an answer: Bodies decay but books last, and they alone perpetuate the names of their authors. To make his point. the scribe enumerates the famous authors of '.: the past. Yet the claim that only writers are immortal is astonishing on: two counts. First the fact that the vast majority of Egyptian literary works: were produced anonymously. Second, the writer's disregard for the belief in a transformed existence after death for which the buried corpse was merely the point of departure. Thus, unless the author was indulg-: ing in hyperbole, he is voicing a rationalist skepticism which surpasses that of the Harper' Song in boldness and radicalism. The text is composed in the orational style. The presence of a metrical scheme was recognized by Schott in his translation. Since a metrical organization does not require perfect symmetry, the sentence division iii not always entirely dear. It is, moreover, obscured by scribal errors, There are no verse-points; but the text is divided into sections by mean of rubrication. Publication: Gardiner, Hieratic Papyri, I, pp. 38-39, and 11, pis. 18-HI J. A. Wilson i Translation: Schott, Liebeslieder, pp. 155-157. ANET, pp. 431-432. (2,5) If you but do this, you are versed in writings. As to those learned scribes, Of the time that came after the gods,' They who foretold the future, Their names have become everlasting, While they departed, having finished their lives, And all their kin are forgotten. They did not make for themselves tombs of copper, With stelae of metal from heaven.' They knew not how to leave heirs, Children [of theirs] to pronounce their names; They made heirs for themselves of books, Of Instructions they had composed. They gave themselves [the scroll as lector]-priest, The writing-board as loving-son.' Instructions are their tombs, The reed pen is their child, The stone-surface their wife. People great and small Are given them as children, For the scribe, he is their leader. Their portals and mansions have crumbled ｔｨ･ｾｲ ka-servants are [gone]; , Their tombstones are covered with soil Their graves are forgotten. ' ｔｨｾＱ name is pronounced over their books, Which they made while they had being; Good IS the memory of their makers It is for ever and all time! ' Be a scribe, take it to beart That y?ur name become (3',I) as theirs. Better IS a book than a graven stela, Than a solid "tomb-enclosure,' They' act as chapels and tombs In the heart of him who speaks their name' Surely useful in the graveyard ' Is a name in people's mouth! Man decays, his corpse is dust, All hIS kin have perished; But a book makes him remembered Through the mouth of its reciter. Better is a book than a well-built house Than tomb-chapels in the west; , Better than a solid mansion Than a stela in the temple! ' Is there one here like Hardedef? Is there another like Imhotep? None of our kin is like Neferti OrKhety, the foremost ｡ ｭ ｯ ｮ ｾ them. I gIVe you the name of Ptah-emdjehuty Of Khakheperre-sonb. ' Is there another like Ptahhotep. Or the equal of Kaires?' Those sages who foretold the future What came from their mouth occurred: It IS Found as (their> pronouncement, I t IS wntten in their books. :lhe children of others are given to them lobe heirs as their own children. They hid their magic (3,10) from the masses It IS read in their Instructions. ' Death made their names forgotten Rut hooks made them remembered! 177 178 ANCIENT EGYPTIAN LITERATURE NOTES 1. Le., the early days of mankind when the gods had ceased to live on earth. 2. Iron. 3. The person who maintained the funerary cult. 4. The books. 5. An interesting list of sages of the past, most of them known to us' through the survival of works attributed to them. PART SIX Love Poems Four manuscripts contammg love poems are known. They are: Papyrus Chester Beatty I; Papyrus Harris 500; a Turin Papyrus fragment; and a fragmentary Cairo Museum Vase. The handsome and well-preserved Papyrus Chester Beatty I contains, along with other texts, three collections of love poems. They are: (I.a) An integrated cycle of seven stanzas, each with a numbered stanza heading, and the whole introduced by a title. The cycle occupies Section C 1-5 on the verso of the papyrus, (Lb) A sequence ofthree poems.Jacking a numbering device but held together by their interrelated content. It occupies Section G 1-2 of the verso. (I.c} A loose collection of seven poems, not integrated as a cycle but held together by an introductory title. It occupies a page and a half on pages 16 and 17 of the recto, The translations given below contain the complete cycles La and Lb, and poems 3, 4, 6, and 7 of collection I.c. Papyrus Harris 500 (= P. British Museum 10060) also has three collections of love poems. Unfortunately, the papyrus is in a very poor state of preservation, and the poems have many lacunae, scribal errors, and other obscurities. The first collection (Ll.a) consists of eight poems not connected with one another. There probably was an introductory heading but it is lost. Of the eight poems, numbers 5, 6, and 7 are rendered below. The second collection (lI.b) also has eight poems. These too are essentially independent of one another. but there is some continuity of themes and the introductory heading is preserved. Of this group, numhers 2, 3, 6, 7, and 8 are translated here. The third collection (I I.e) is an integrated cycle of three poems, each beginning with the name of a flower. The first two poems are complete, the third is a fragment. Numbers I and 2 are given below. The short and fragmentary collection of the Turin Papyrus has been omitted here. Our final selection (III) consists of two poems from the Cairo Vase. In their introductory titles some of the collections are called "sayings," others are called "songs." Calling them "love poems" rather than "love songs" is not meant to deny the probability that many of them were sung, hut is designed to emphasize their literary origin, The freshness, irnmediacy, and universality of these poem:\ should not mislead the reader into believing them to be the spontaneous outpourings of unlettered young lovers. Their style, prosody, and choise of words, all bear the stamp of deliberate, literate artistry. The form basic to all the poems is the direct first-person speech of eit her a young man or a young woman. It is a monologue addressed to llit> speaker's own heart, In the seven stanzas of the first Chester Beatty rycle there is a regular alternation of male and female speakers. The tu her collections do not have this regularity. The lovers refer to each ruher as "brother" and "sister," these words being the normal terms of endearment in ancient Egyptian usage, I"hough sophisticated in the context of their own times, the poems have the conceptual simplicity and the terseness of language that are the hallmarks of ancient Egyptian literature. That simplicity and terseness ｴｉＱｬ ｾ he retained in the translations. Some recent renderings of Egyptian . luv(O poems exhibit a typically modern lush and mannered eroticism whkh is quite alien to the ancient Egyptian. These renderings are so 182 LOVE POEMS ANC1ENT EGYPTIAN LITERATURE unfaithful to the letter and spirit of the originals as to be undeserving of the name "translations." Publication: I. The poems of P. Chester Beatty I: Gardiner, Chester Beatty I, pp. 27-38 and pis. 16-17,22-26, and 29-30. II. The poems of P. Harris 500: Muller, Liebespoesie, pp. 14-28and pis. 2-15. E. A. W. Budge, Facsimiles of Egyptian Hieratic Papyri in theBritish Museum, Second Series (London, 1923), pis. 41-46. III. The Cairo Vase: Posener. Ostr. hier., Vol. II, fase. 3 (1972), pp. 43-44 and pis. 75-79a. Translation: P. Gilbert, La poisie egyptienne, (2d cd.: Brussels, 1949), pp. 42-79. Schott, Liebeslieder, pp. 39-69. Simpson, Literature, pp. 296-325. Study: A. Hermann, Altiigyptische Liebesdichtung (Wiesbaden, 1959). FROM PAPYRUS CHESTER BEATTY I I.a A Cycle of Seven Stanzas 1 Beginning of the sayings of the great happiness The One, the sister without peer, The handsomest of all! She looks like the rising morning star At the start of a happy year. Shining bright, fair of skin, Lovely the look of her eyes, Sweet the speech of her lips, She has not a word too much. Upright neck, shining breast, Hair true lapis lazuli; Arms surpassing gold, Fingers like lotus buds. Heavy thighs, narrow waist, Her legs parade her beauty; With graceful step she treads the ground, Captures my heart by her movements. She causes all men's necks To turn about to see her; Joy has he whom she embraces, He is like the first of men! When she steps outside she seems Like that other One!' Second Stanza My brother torments my heart with his voice, He makes sickness take hold of me; He is neighbor to my mother's house, And I cannot go to him I Mother is right in charging him thus: "Give up seeing her!" It pains my heart to think of him, I am possessed by love of him. Truly. he is a foolish one, But I resemble him; He knows not my wish to embrace him, Or he would write to my mother. Brother, I am promised to you By the Gold' of women I Come to me that I see your beauty. Father, Mother will rejoice! My people will hail you all together, They will hail you, 0 my brother! Third Stanza My heart deoised to see her beauty While silting down in her house; On the way I met Mehy on his chariot, With him were his young men. I knew not how to avoid him: Should I stride on to pass him? But the river was the road, I knew no place for my feet. My heart, you are very foolish, Why accost Mehy? If I pass before him, I tell him my movements; Here, I'm yours, I say to him, Then he will shout my name, And assign me to the first ... Among his followers.' Fourth Stanza My heartj/utters hastily, When I think of my love of you; It lets me not act sensibly,' It leaps (from) its place. It lets me not put on a dress, Nor wrap my scarf' around me; I put no paint upon my eyes, I'm even not anointed. 183 184 ANCIENT EGYPTIAN LITERATURE "Don't wait, go there.:" says it to me, As often as I think of him; My heart, don't act so stupidly, Why do you play the fool? Sit still, the brother comes to you, And many eyes as well!' Let not the people say of me: "A woman fallen through love!" Be steady when you think of him, My heart, do not flutleT! Fifth Stanza I praise the Colden," I worship her majesty, I extol the Lady of Heaven; I give adoration to Hathor, Laudations to my Mistress! I called to her, she heard my plea, She sent my mistress to me; She came by herself to see me, o great wonder that happened to me! I was joyful, exulting, elated, When they said: "See, she is here!" As she came, the young men bowed, Out of great love for her. I make devotions to my goddess, That she grant me my sister as gift; Three days now" that I pray" to her name, Five days since she went from me! Sixth Stanza I passed" before his house, I found his door ajar; My brother stood by his mother, And all his brothers with him. Love of him captures the heart Of all who tread the path; Splendid youth who has no peer, Brother outstanding in virtues! He looked at me as I passed by, And I, by myself, rejoiced; How mv heart exulted in gladness, My bro;her. at your sight! If only the mother knew my heart. She would have understood by now; LOVE POEMS 185 o Golden, put it in her heart. Then will I hurry to my brother! I will kiss him before his companions, I would not weep before them; I would rejoice at their understanding That you acknowledge me! I will make a feast for my goddess, My heart leaps to go; To let me see my brother tonight, o happiness in passing! Seventh Stanza Seven days since I saw my sister, And sickness invaded me; I am heavy in all my limbs, My body has forsaken me. When the physicians come to me. My heart rejects their remedies; The magicians are quite helpless, My sickness is not discerned, To tell me "She is here" would revive me! Her name would make me rise; Her messenger's coming and going, That would revive my heart! My sister is better than all prescriptions, She does more for me than all medicines; Her coming to me is my amulet. The sight of her makes me well! When she opens her eyes my body is young, Her speaking makes me strong; Embracing her expels my maladySeven days since she went from me! NOTES 1. Text: Gardiner, op. cit., pis. 22-26: Verso, C 1-5, The cycle consists of seven stanzas, each headed by the word "house," which means "stanza," or, "chapter," followed by a numeral. In addition, the first line of each stanza repeats the appropriate numeral, or uses a homophone of the numeral; and the same word recurs as the final word of the stanza. Thus the first stanza begins and ends with the word "one," while the second begins and ends with the word "brother," which is a homophone of the numeral "two," and so on. The stanzas are spoken by a young man and a young woman in alternating sequence. The texts are written with verse-points; sometimes these are misplaced. The sentences form distichs and quatrains. 186 ANCIENT EGYPTIAN LITERATURE 2. The "One" is the sun, viewed as the sole eye of heaven. 3. Hathor, patroness of love, was called "the gold" or "the golden one." 4. This whole stanza is unfortunately rather obscure. It has been con- cluded that Mehy, spelled like the word m!}y, "flax," is the name of a prince (see P. C. Smither,JEA, 34 (1948),116, and A. Hermann, op. cit., pp. 105-108), but his role is enigmatic. Nor is it clear what the consequences of encountering him are, fOT the phrase t3 kpyw tpy is obscure. I agree with Hermann that the speaker of the stanza is the young man, not the young woman. The final m-!Jt hardly matches the beginning J.fmt. 5. Literally, "go about like a person." 6. Bhn has been rendered "fan." But the word for fan is bht and is written with the fan determinative, while the word written here as bhn has the cloth determinative. 7, PI} bnw can hardly mean "go home," for the girl's monologue indicates that she is in her home. I take it to mean "go to his home." The verse-point after !J,nw is misplaced. 8. Le., Many people will be watching you. 9. Ever since I found "0 golden" in the poem "Calypso's Island" by Archibald MacLeish ("She is not beautiful as you, 0 golden") I think it permissible to write "golden" rather than "golden one." 10. Literally. "Three days till yesterday." 11. The verse-point is misplaced. 12. The scribe wrote, "He passed," which is clearly wrong. The masculine and feminine suffixes are frequently garbled by the scribes of these texts. FROM PAPYRUS CHESTER BEATTY I LOVE POEMS 187 Picked from a thousand steeds of all kinds, The choicest of the stables. It is singled out in its feed, Its master knows its paces; When it hears the sound of the whip, There's no holding it back. There's no chief of charioteers Who could overtake it. Sister's heart is aware: He is not far from her! III o that you came to your sister swiftly, Like a bounding gazelle in the wild; Its feet reel, its limbs are weary, Terror has entered its body. A hunter pursues it with his hounds, They do not see (it in) its dust; It sees a resting place as a r-trap 12 It takes the river as road. May you attain her hiding-place, Before your hand is kissed four times; As you pursue your sister's love, The Golden gives her to you, my friend! I.b Three Poems' NOTES I o that you came to your sister swiftly! like a swift envoy of the king; The heart of his lord frets for his message, His heart is anxious to hear it. All stables are held ready for him, He has horses at the stations; The chariot is harnessed in its place, He may not pause on the road. When he arrives at his sister's house, His heart will jubilate! II o that you came to (your sister swiftly)! Like a horse of the king; 1. Text: Gardiner, 0/>. cit., pis. 29-30: Verso, G 1-2. 2. An illegible word. FROM PAPYRUS CHESTER BEATTY 1 I.c A Collection! Beginning of the sweet sayings found in a text collection, made by' the scribe of the necropolis, Nakht-Sobk. 3 How well she knows to cast the noose, And yet not pay the cattle tax! She casts the noose on me with her hair, She captures me with her eye; She curbs me with her necklace, She brands me with her seal ring. 188 LOVE POEMS ANCIENT EGYPTIAN LITERATURE 4 Why do you argue with your heart? Go after her, embrace her! As Amun lives, I come to you, My cloak over my arm. 2. The formula ir.n. usually means "copied by" a scribe who is not the author. But U. Luft in a new study (ZAS, 99 (1973),108-116) concludes that in Ramesside times ir.n could also convey the claim of authorship, whether or not the claim was true. FROM PAPYRUS HARRIS 500 6 What my sister did to me! Why keep silent about it? Left me to stand at her house door, While she herself went inside! She didn't say, "Come in, young man," She was deaf tonight. 7 I passed by her house in the dark, I knocked and no one opened; A good night to our doorkeeper, Bolt, I will open! Door, you are my fate, You are my own good spirit; Our ox will be slaughtered inside, Door, do not show your strength! We'll offer a long-horn to the bolt, A short-horn to the lock, A wild goose to the door-posts, Its fat to the key. And the choice cuts of our ox Are for the carpenter's boy; So he'll make for us a bolt of reeds, And a door of woven grass. Now any time the brother comes, He'll find her house is open; He'll find a bed laid with fine sheets, A lovely girl is with them. The girl will tell me: "My house here, Its owner is the mayor's son!" NOTES I. Text: Gardiner, op. Cit., pis. 16-17: Recto, 16-17. The text is ｾｲｩｴＮ with verse-points and paragraph signs. The poems in this collection. gay, light, and humorous. 189 II.a The First Collection! 5 I fare north in the ferry By the oarsman's stroke, On my shoulder my bundle of reeds; I am going to Memphis To tell Ptah, Lord of Truth: Give me my sister tonight! The river is as if of wine, Its rushes are Ptah, Sakhmet is its foliage, ladet' its buds, Nefertem its lotus blossoms. [The Golden] is in joy When earth brightens in her beauty; Memphis is a bowl of fruit Placed before the fair-of-face!" 6 I shall lie down at home And pretend to be ill; Then enter the neighbors to see me, Then comes my sister with them. She will make the physicians unneeded, She understands my illness! 7 The mansion of my sister, With door in the center of her house, Its door-leaves are open, The bolt is sprung, My sister is angry! If only I were made doorkeeper! Then I would make her rage at me, 190 LOVE POEMS ANCIENT EGYPTIAN LITERATURE o bird, stop scolding me! Then I would hear her angry voice, And be a child in fear of her! NOTES u er,o p·t . a", pis.45" . . Recto " '2. No ｶ･ｲｳｾｰｯｩｮｴ 1. Text: Mull hut the poems are separated by paragraph signs. 2. An unknown divinity. 3. Epithet of Prah. 191 are used; I found my brother on his bed, My heart was overjoyed; Each said: "I shall not leave you, My hand is in your hand: You and I shall wander In all the places fair." He makes me the foremost of women, He does not aggrieve my heart. 7 FROM PAPYRUS HARRIS 500 H.b The Second Collection! Beginning of the delightful, beautiful songs of your beloved sister as she comes from the fields. 2 The voice of the wild goose shrills, It is caught by its bait; My love of you pervades me, I cannot loosen it. I shall retrieve my nets, But what do I tell my mother, To whom I go daily, Laden with bird catch? I have spread no snares today, I am caught in my love of you! 3 The wild goose soars and swoops, It alights on the net; Many birds swarm about, I have work to do. I am held fast by my love, Alone, my heart meets your heart, From your beauty I'll not part! 6 The voice of the dove is calling, It says; "It's day! Where are you?" My gaze is fixed on the garden gate, My brother will come to me; Eyes on the road, ears straining, I wait for him who neglects me.' I made my brother's love my sole concern, About him my heart is not silent; It sends me a fleet-footed messenger Who comes and goes to tell me: "He deceives you, in other words," He found another woman, She is dazzling to his eyes." Why vex another's heart to death?' 8 My heart thought of my love of you, When half of my hair was braided; I came at a run to find you, And neglected my hairdo. Now if you let me braid my hair, I shall be ready in a moment. NOTES I. Text: Muller, .p. cit., pls. 8- 13: Recto, 4-6. ｾＮ Not a personal .name, but the verb mhi, "neglect," preceded by the article. Except for Prince Mehy (spelled m?i-y) no personal names occur in the love poems. 3. For m ky dd, as recognized by Muller, op. cit., p. 25 n. 8, and discussed by Gardiner,JEA, 24 (1938), 243-244. 4. The whole second half of the poem is difficult and has been rendered in various ways. 192 LOVE POEMS ANCIENT EGYPTIAN LITERATURE 193 FROM THE CAIRO VASE 1266 + 25218 FROM PAPYRUS HARRIS 500 III. A Collection' II.c The Third Collection' Beginning of the songs of delight 1 Portulaca:' apportioned to you is my heart, I do for you what it desires, When I am in your arms. My longing for you is my eye-paint, When I see you my eyes shine: I press close to you to look at you, Beloved of men, who rules my heart! o happiness of this hour, Let the hour go on forever! Since I have lain with you, You raised up my heart; Be it sad or gay, Do not leave me! My sister's love is on yonder side, The river is between our bodies; The waters are mighty at [flood]-time, A crocodile waits in the shallows. I enter the water and brave the waves, My heart is strong on the deep; The crocodile seems like a mouse to me, The flood as land to my feet. It is her love that gives me strength, It makes a water-spell for me; I gaze at my heart's desire, As she stands facing me! My sister has come, my heart exults, My arms spread out to embrace her; My heart bounds in its place, Like the red fish in its pond. o night, be mine forever, Now that my queen has come! 2 Saam-plants here summon us, I am your sister. your best one; I belong to you like this plot of ground That I planted with flowers And sweet-smelling herbs. Sweet is its 'Stream, Dug by your hand, . Refreshing in the northwind. A lovely place to wander in, Your hand in my hand. My body thrives, my heart exults At our walking together; . Hearing your voice is pomegranate wine, I live by hearing it. Each look with which you look at me Sustains me more than food and drink. NOTES I. Before it was broken, this tall vase had been inscribed with a large collection of love poems. Three fragments of the vase have been known since 1897. Twenty-eight more fragments were found in the excavation of Deir e1-Medina in 1949-1951. The thirty-one pieces have now been published as an integrated text by G. Posener in his Ostr. hiir., 11/3, pp. 43-44 and pis. 74-79a. The vase is still far from complete, hence most of the poems have lengthy lacunae. The poems are separated by paragraph signs; there are no verse-points. Two complete poems are translated here. Both had been known in part from the original three fragments. But in translating them the lacunae, now filled by the new fragments. had not been correctly gauged and restored. Hence the earlier translations are obsolete. The two poems begin on plate 76. line II. NOTES 1. Text: Muller, op, cit., pis. 14-15: Recta, 7. 2 Each poem begins with the name of a Rower followed by a verb 0 similar sound. These word plays cannot be imitated adequately. Th mbma-flower has been guessed to be the portulaca. I PART SEVEN Tales IIII Apart from The Destruction ofMankind, which is probably a tale of the Middle Kingdom, the five best preserved tales of the New Kingdom are assembled here. Except for the Report of Wenamun. which may be a true account, the New Kingdom tales are works of the imagination. This is not to say that they are folktales. They are, on the contrary. complex and deliberate artistic creations. The language they employ is the vernacular of the New Kingdom, handled by the different authors with greater or lesser verbal wealth and sophistication. Most New Kingdom tales, including the ones not translated here, make use of the authors' knowl- edge of foreign places and peoples, and exhibit the cosmopolitan outlook characteristic of Egypt's imperial age. Mythological material is employed in varying degrees. The tale of Horus and Seth is set entirely among the gods. It is a coarsely humorous retelling of the ancient myth of the struggle between Horus and Seth for the kingship of Egypt, which had fallen vacant through the death of Osiris. The tale of Truth and Falsehood also takes place among the gods. but the protagonists are personified concepts, and their personalities and actions are those of human beings. Thus the tale is an allegory rather than a myth. In the story of the Two Brothers the mythological material forms a substratum and a background. Bata and Anubis are brothers who act out human lives, albeit that Bata is endowed with superhuman powers. Parts of the tale have some connection with a myth of the gods Anubis and Beta, who were worshiped in the Seventeenth Nome of Upper Egypt, a late version of which is found in the Papyrus Jumilhac. In the story of the Doomed Prince all the characters are completely human, hut the animals possess fairytale powers. Thus all the tales employ a blending of the human and the divine spheres. The Report of Wenamun does not fully belong in this company, for it is generally believed that the story is based on the account of an actual mission. Not that the Report is the official account; but rather that it is the imaginative and humorous literary reworking of an actual report. This is or course not a certainty. The story may be wholly fictitious, even though il sketches a true historical background. In its central theme it is a New Kingdom counterpart of the Middle Kingdom Story of Sinuhe. Where SirlUhe was a tale of personal success abroad, set on the background of EKypt's might and prestige, the Report of Wen amun is a tale of misfortunes Mild failures in the context of Egypt's loss of empire and loss of prestige. lhi most remarkable quality is the ironic detachment with which the author describes the insults to which the Egyptian envoy is subjected. Wenamun's triumphs, such as they are, are due to the astute rhetoric of lhis lone envoy, who does not even have a ship of his own, and whose enty protection abroad is the still effective renown of the god Amun. Ｂｨｾ THE DESTRUCTION OF MANKIND This mythological tale forms the first part of a longer text known as Book of the Cow of Heaven," which is inscribed in five royal tombs the New Kingdom (the tombs of Tutankhamun. Sed I, Ramses II, .00SCS III, and Rarnses VI). The first part relates how the sun-god. Re lout to destroy the human race because mankind was plotting rebeltn., 199 TALES 198 ANCIENT EGYPTIAN LITERATURE lion against him. But after an initial slaughter. carried out by the "Eye of Re," the sun-god relented and devised a rose to stop the goddess from further killing. The interest of the tale lies, of course, in the theme of human wickedness arousing the divine wrath and resulting in a partial destruction of mankind, a theme that received its classic treatment in the Mesopotamian and Biblical stories of the Flood. The second part of the text (not translated here) tells how the sun-god, weary of government, withdrew into the sky and charged the other great gods with the rule of heaven and earth. Though recorded in the New Kingdom. the text is written in Middle z: Egyptian, and it probably originated in the Middle Kingdom. The tale thus stands apart from the other stories in this section, all of which are written in Late Egyptian, the vernacular of the New Kingdom. Publication: Ch. Maystre, "Le livre de la vache du del," BIFAO, 40 d (194\), 53-1\5: the whole text; 58-73: The Destruction of Mankind.. Translation: Erman, Literature, pp. 47-49. Wilson in ANET, pp. 10-11. A. Piankoff, The Shrines of Tut-Ankh-Amon (New York, 1955; Harper Torchbook, 1962), pp. 27-29. Brunner-Traut, Marchen" pp.69-72. (I) It happened ['"in the time of the majesty of 'J Re, the self-created,i after he had become king of men and gods together: Mankind plott.,q; against him, while his majesty had grown old, his bones being silver" his flesh gold, his hair true lapis lazuli. When his majesty perceive the plotting of mankind against him, his majesty said to his follower "Summon to me my Eye,' and Shu, Tefnut, Geb, Nut, and the fath ' and mothers who were with me when I was in N un," and also the g Nun; and he shall bring his courtiers (5) with him. But bring the stealthily, lest mankind see, lest they lose heart.' Come with them (t gods) to the Palace, that they may give their counsel. In the end 1 m' return to Nun, to the place where 1 came into being." The gods were brought, the gods were lined up on his two sid bowing to the ground before his majesty, that he might make speech before the eldest father, the maker of mankind, the king people.' They said to his majesty: "Speak to us, that we may hear Then Re said to Nun: "0 eldest god in whom 1 came into being, a ancestor gods, look, mankind, which issued from my Eye,' is plot against me. Tell me what you would do about it, for 1 am searchin . would not slay them until I have heard what you might (10) say a it." Then spoke the majesty of Nun: "My son Re, god greater than maker. more august that his creators. stay on your throne! Gre fear of you when your Eye is on those who scheme against you." the majesty of Re: "Look, they are fleeing to the desert, their h fearful that 1 might speak to them." They said to his majesty: your Eye go and smite them for you, those schemers of evil!" N is more able to smite them for you. May it go down as Hal The goddess returned after sla in ki majesty of this god said' "W I Y g. man md m the desert, and the what 1 came for!" Said the ｧｏｾ Ｚ Ｂｾ peace: Hathor, Eye who did powered mankind and it balm s you live for me, I have over, was mtomyh t"S'dth . Re: "I shall h ear. ar e majesty of . ave power over them ki (I . " Thus the Powerful On (S kh as mg. 5) by diminishing them." e a met) came into bein 8 The beer-mash of the night for her wh g... as far as Hnes r Re said: "S 0 would wade m their blood . . ummon to m 'f . that they may run like a bod's sha e Ｌｾ［Ｂｉ t, mmble messengers brought immediately and the y . The messengers were and bring me red ochre" majesty 0 IS god said: "Go to Yebu m great qua tit 1" Th brought to him and th . I' n I y. e red ochre was , e majesty 0 thi god d . Wearer in On' to rind . s or ered the SIde-Lock e for beer Then ｴｾ･ r : ｾ｣ｨｲ･Ｌ while maidservants crushed barley became iike human ｢ ｬ ｾ redwas putthinto the beer-mash, and it ' an seven ousand J' a I' be rs 0 er were rna d e. Then the majesty of th Ki came together with the gods t: ｳ･Ｚｾｨｯ ｾ ･ｲ and Lower Egypt, Re . . Now when the day dawned (20) mankind in their time of t I' on which the goddess would slay . rave mg south 10 th . I' . IS good'" 1 shall . , e majesty 0 Re said: "It , save mankmd by it!" A d Re sai . place where she plans to slay mankind!";h e s.atd: "Car.ry it to the early before dawn to have thi I .' e majesty of Kmg Re rose the fields were ｦｬｯｾ､･ three ｾ ｉＺＮ ･ ｩｭｴＡ ｾｩｲ｡ｵｧｨｴ ｰｯｾｲ･､ out. Then of the majesty of this god Wh th gd th the liquid by the might found them flooded and' h en e go dess came in the morning she . , e r gaze was pleased b . "Sh d It pleased her heart. She returned d run k WIt wi h out Y It.havi. e rank .and ki d man md. The majesty of Re id h . . " sal tot e goddess: "W I ng percetve () graoous one!" e come m peace ' . Th us be aun'1'u I women came Into .s. be" of Imu. mg 10 the town 13 NOTES l. The eye of the sun-god is' d ,g . 2. The primordial water in ｷｨｲｬｾ･ a.s a bbem distinct from him. 3 L' t II "I c creation egan . I era y, est their heart flee." . 4. The god Nun. 5_ An allusion to the idea that man kiind (rml) .Issued from a tear (rmyt) of the sun-god. 6. A word play on som' " po.wer, " and s!J,mt, the lion-goddess Sakh 7. Thi 'hs 8. 0 r ･｣ｮｾｴ ｳ serves. as introduction to what follows emante. mel. . 9. The high priest of Re in Heliopolis 10 . of traveling south"? . ] " to "h ･ｾ time I I 'Emend . .e., the beer IS good." 12. Or. "her face was beautiful in it"? . " 13. A word play on imJ" gracIous. I ANCIENT EGYPTIAN LITERATURE 200 THE DOOMED PRINCE P. Harris 500. Verso Th 11 ･ｾ ｏ､ h usually called The Deemed Prince, the tale is more accurately prince who was threatened by three fates"; for most scholars ｾ ｶＺ come to the conclusion that the now ｾｩｳｮｧ Ｎ･ｮ､ｩｾｧ of the ｴｾｬ･ ｷｾｳ a ha one. A happy ending would be 10 keeping with the rairy-ta e ｣ｨ｡ｔｾｲ of the story. Moreover, the ancient ｅｧｹｰｵ｡ｮＬ｣ｯ ｾ･ｦｴ ｾ fate was a fluid one. There was no rigid determlnism, no firm .e re III an inescapable fate. Rather a sense th.at righteousness would triumph and innocence would overcome adversity. The tale occupies pages 4,1-8,14 on the verso ｾｦｴｨ･Ｎ ｰ｡ｾｹｲｵｳＮ ._ Papyn ｾ ｬ the Publication: E. A. W. Budge, Facsimiles oj EKJptwn ｈｕｾｔ｡ｴｬｃ British Museum, Second Series (London, 1923), pIs. 48-52. Mo er , Lesestiicke, 11,21-24. Gardiner, LES, pp. 1-9. lEA II (1925) Lefebvre, Ro· T E Peet" , 227-229. B T rans Iauon: . , 114-124. Schott, Liebeslieder, pp. 188-192.. runnermans pp . 24-28. E. F. Wente in Simpson, LIterature, pp. , PMP'. h T raut, arc en, ＸＵｩ［ｾｭ･ｮｴｳＺ W. Spiegelberg, zAs, 64 (1929), 86-87. M. Pieper, A. Hermann in Melange.• Maspero, I, 313G. Posener,lEA, 39 (1953), 107. zAs, 70 (1934), 95-97. 325. (4 I) It is said there once was a king to whom no son had been born, [After a time his majesty] begged a son for himself from the, gods of his domain, and they decreed that one should be born to him, Th t night he slept with his WIfe and she [became] pregnant. When shea had completed the months of childbearing, a son was born: Then came the Hathors to determine a fate for him. ｔｨｾｹ Said. "He will die through the crocodile, or the snake, or the dog'. ｗ ｨ ･ ｾ ... the people who were with the child heard (11), they reported It ｴｾ hIS . Th his majesty's heart became very very sad. HIS majesty majesty. en " . d .h had [a house] of stone built [for him] upon the desert, supphe W1l people and with every good thing of the palace, and the child was not, to go outdoors. " Now when the boy had grown, he went up to his roof, and he ｾｷ a following a man' who was walking on the road. He said t greyh oun d .' . ki b hi d h his servant who was beside him: "What is it that IS wal mg e In t man who is coming along the road?" Hetold him: "It is a ｧｾ･ｹｨｯｵｮ､ＮＧ The boy said to him: "Have one like It brought to me. !hen t.h servant went and reported (4,10) it to his ｭ｡ｊｾｳｴｹＮ HIS ｭ｡ｊｾＬＧｴｹ said "Bring him a little puppy, [so that] his heart [will not] gneve. So the brought him a greyhound. . Now when many days had passed and the boy was fully !lrown.m. a his body, he sent to his father saying: "To what purpose IS my ｾＮｴｵｮ here? I am committed to Fate. Let me go, that I may act ｡｣ｯｲｾｭｧ my heart, until the god does what is in his heart." Then a chariot w TALES 201 harnessed for him. equipped [with] (5,1) all sorts of weapons, and [a servant was given him] as an attendant. He was ferried over to the eastern shore and was told: "Go wherever you wish," and his greyhound was with him. He went northward across the desert, following his heart and living on the best of all the desert game. He reached the Prince of Nahrin." Now the PrinceofNahrin had no children except one daughter. For her a house had been built whose window was seventy cubits away from the ground. He had sent for all the sons of all the princes of Khor" and told them: "He who reaches the window of my daughter, his wife she shall be." Now when many days had passed and they were at their daily pursuit, the youth passed by them. Then they took the youth to their house. They washed him; they gave fodder to his team. They did everything for the youth. They anointed him; they bandaged his feet; they (5,10) gave food to his attendant. And they said to him by way of conversation: "Whence have you come, you good youth?" He said to them: "I am the son of an officer of the land of Egypt. My mother died; my father took another wife, a stepmother. She came to hate me, and I went away, Heeing from her." Then they embraced him and kissed him on [all his body]. [Now when many days had passed], he said to the sons: "What is this you are doing [here?" They said]: "For three [months] now we are here passing (6,1) the time [in leaping. For he] who reaches [the] window of the daughter of the Prince of Nahrin [will] get her as [wife]." [He] said to them: "If only my feet did [not] hurt, I would go leaping with you." They went leaping in their daily manner, while the youth stood at a distance watching, and the gaze of the daughter of the Prince of Nahrin was upon him. Now when many days had passed, the youth came to leap with the sons of the princes. He leaped, he reached the window of the daughter of the Prince of Nahrin. She kissed him, she embraced him on all his body. One went to inform her father and told him: "One man has reached the window of your daughter." Then the Prince questioned him saying: "Which prince's son?" They said to him: "The son of an officer who came fleeing from Egypt, away from his stepmother." Thereupon (6,10) the Prince of Nahrin became exceedingly angry. He said: "Am I to give my daughter to this fugitive from ｾＺＡＨｹｰｴ＿ Make him go away!" .I'hey went and told him: "Go back where you came from!" But the daughter held him, and she swore by the god saying: "As PreIlarakhti lives, if he is taken from me, 1 shall not eat, I shall not drink, I shall die right away!" The messenger went and reported to her futher every (word) that she had said. And her (father) sent men to 203 TALES 202 ANCiENT EGYPTIAN LITERATURE slay him on the spot. But the daughter said to (them): "As Pre lives, if they slay him, when the sun sets I shall be dead. I will not live an hour longer than he!" They [went] to tell it to her father. Then her (7,1) [father had] the [youth brought] before him [together with] his daughter. And when [the youth stood before him] his dignity impressed' the Prince. He embraced him, he kissed him on all his body; he said to him: "Tell me I about yourself, for now you are my son." He said to him: "I am the son of an officer of the land of Egypt. My mother died; my father took another wife. She came to hate me; I left fleeing from her." Then he gave him his daughter as wife. He gave him a house and fields as well as cattle and all sorts of good things. Now when many days had passed, the youth said to his wife: "I am given over to three fates: the crocodile, the snake, the dog." Then she, said to him: "Have the dog that follows you killed." He said to her: "What foolishness! I will not let my dog be killed, whom I raised when' it was a puppy." So she began to watch her husband very much and did, not let him go out alone. Now on the day on which the youth had left Egypt in hif wandering, the crocodile, (7,10) his fate [,had followed him'] ---.1 came to be opposite him in the village in which the youth was, [rand i dwelled in'] the lake. But there was a demon in it. The demon did n' let the crocodile come out; nor did the crocodile let the demon co , out to stroll about. As soon as the sun rose [they] stood and foug , each other every day for three months now. And when more days had passed, the youth sat down to a feastd in his house. Then when night had come, the youth lay down on h bed, and sleep overwhelmed his body. Then (8, I) his wife filled. [bowl] with [rwine'] and another bowl with beer. Thereupon a [sna came out [of its] hole to bite the youth. But his wife was sitting bell him, not sleeping. [CShe placed the bowls before'] the snake. It dra it became drunk, it lay down on its back. Then [the woman had hacked to pieces with her axe. They woke her husband ------. said to him: "Look, your god has given one of yOUT fates into y hand. He will protect [you 'From the others also']." [Then he] m an offering to Pre, praising him and extolling his might every Now when many days had passed, the youth went out for a plea stroll on his estate. [rHis wife'] did not go out [with him], but his was following him. Then his dog began to speak' [saying: "1 am fate]." Thereupon he ran before it. He reached the lake. HIl, scended into [the water in flight from the] dog. Then the croc [seized] him and carried him off to where the demon was. [But h gone. The] crocodile said to the youth: "I am your fate that has after you. But [for three months] now I have been fighting wit demon. Now look, I shall release ou If [you shall] help me to kill the d y . my [enemy returns] to fight For If you see the ------ the crocodile." Now when it ､｡ｷｮＺ［ｯｾ demon] returned . a the next day had come, [the NOTES ｾＺ l. ｌｩｴ･ｲ｡ｾｬｹＬ ｾｹ ｡ｾｭｧ､ｯｭ "a big man," i.e., an adult. of Mitanni on the upper Euphrates. 4. Literally, "entered the prince." 5. E. F. Wente in Simpson op . bite". and referred to the ｭ･ｾｮｩ ｮｾ［Ｌ .p. ,;}Q rendered tp-r as "take a medical texts. The usual m . g f bite for tp-r, which occurs in the . eamng 0 tp-r however ' " h mearung seems preferable to me S I' h ' IS speec ," and this ' ee a so t e term 13i-r in Amenemope, 4,7 and 15,13, pi THE TWO BROTHERS P, D'Orbiney ｾ P. Brit. Mus. 10183 This is a complex and vivid tale ri h ' . later literatures, The two ' ｾ｣ In motifs that have parallels in myth of the two gods Anubisand n Bata have some connection with a the ｓ･ｾｮｴｨ ｎｯｭｾ of U S :r E ｡ｾＬ that was t.old as a tradition of form In the Papyrus Jum'lhPP ( gybP - The myth IS preserved in a late I ac see elow) Mo . ' f' re Important than the mr t h 0 1ogical connection is the d . . ShIpS, and feelings in a narration ｾｦｉｃｕ 0dh;man characters, relation｡ｾｮＢＺｬ ?rce',The episode of Bata and his brother's wife has a remark ｳｾ ｾｬｭ anty With the tale of Joseph and Potiphar's wife, a similarit ｴｾ｡･ References to the recurrence in y ther . as often been commented on, °k .htderatures of the tale's folkloristic motifs will be found in the . II' . wor S Cite e runner-Traut's comments to th . 'I ｾｰ･｣ｉ｡ y 10 Lefebvre's and BP D'Q'" ell' trans anons. apyrus rbmey IS wntten in a be if I h who lived at the end of the N' auu u and by the scribe Ennana ineteenth Dynast bli , y. Pu rcanon: Select Papyri in th H" the British. Museum Part II (Lo ｾ ｵｲｾ［ Characterfrom the Collections of Ｎｉｴｦｪ｣ｫｾＬ II, 1-20. 'Gardiner, ｦｅＮｳｾｮＬ . ＹＭｾ pls. 9-19. Moller, LeseTranslation: Lefebvre, Romans, ｾｐ ＱＳＷｾＵＸ .. ｾｰＮ ＱＹＳＭＲＰｾＮ Brunner-Traut, ｍｩ ｾ｣ｨ･ｮ . _ Schott, ｌｬ･｢Ｎｳｨ､ｾｲＬ SImpson, Literature, pp. 92-107. ,pp. 28 40. E. F. Wente In Comments: J. Yoyone. RdE 9 (1952 l'at;Yrusjumilhac (Paris [1962]) , ), 157-159. J. Vaodier, Le jesi, Aegyptus, 42 (1962), ＲＷＶｾｬｴｪ 45-46, 105-106, and 114-115. F. 1-17. For additional ｲ･ｦ ｮ｣ｾ E. Blumenthal, ZAS, 99 (1973), and Blumenthal, op. cit., passim. see Lefebvre, op. cit., pp. 141-142, (I , I) It is said, there were two brothe f h f he 0 t e same mother and the e father. Anubis was the n t younger. As for Anubis ｨ Ｚ ｾ ｯ ｾ e elder, andBata the name of ther was with him as if a a ouse and a WIfe; and his young e were a son. He was the one who made h 204 ANCIENT EGYPTIAN LITERATURE clothes for him, and he went behind his cattle to the fields. He was the one who did the plowing, and he harvested for him. He was. the one did C him all kinds of labor in the fields. Indeed, hIS young w h 0 I ,or . hi . h h le brother was an excellent man. There was none like rm In t e W 0 land for a god's strength was in him. . Now when many days had passed, his young brother [was tendmg] his cattle according to his daily custom. And he [returned] to ｾ house in the evening, laden with all kinds of field plants, and WIt milk, with wood, and with every [good thing]of ｴｨｾ field. He placed them before his [elder brother], as he was sitting with his wile. Then he drank and ate and [went to sleep in] his stable among his cattle. Now when it had dawned and another day had come, [he took foods] that were cooked and placed them before his elder brother. Then he took bread for himself for the fields, and he drove hIS cattle to let them eat in the fields. He walked behind his cattle, ｡ｮｾＬ they would say to him: "The grass is good in such-and-such a place. And he heard all they said and took them to the place of (2,1) g.ood grass that they desired. Thus the cattle he tended became exceedingly fine, and they increased their offspring very much. . " Now at plowing time his [elder] brother said to him: Have a team of oxen] made ready for us for plowing, for the soil has emerged and, is ri ht for lowing. Also, come to the field with seed, for we shall start lo!in ｴｯｾ ｲ ｷＮＢ So he said to him. Then the young brother made ｾｉｬ the gpreparations that his elder brother had told him [to make)" Now when it had dawned and another day had come, they went to, the field with their [seed] and began to plow. And [their hearts] were, ver leased with this work they had undertaken. And many days lat,!;. \"hen they were in the field, they had need of seed. Then ｾ･ ｳ･ｮＬｾ his ;oung brother, saying: "Hurry, fetch us seed from the ｶｬ ｡ｾ･Ｌ His young brother found the wife of his elder brother seated braldmll her hair. He said to her: "Get up, give me.seed,. (3,1) so that I rna, hurry to the field, for my elder brother IS waiting for me. Don and fetch what yo d e Iay. "She said to him: "Go, open the storeroom . h d." want. Don't make me leave my hairdo unfinis e . Then the youth entered his stable and fetched a ｬｾｲｧ･ vessel, for I wished to take a great quantity of seed. He loaded ｨｬ ｾｓ･ｬｦ ｗｬｴｾ ?,ar e, and emmer and came out with it. ｔｨ･ｲｵｰｾｮ she said to him:, Ho, much is what you have on your shoulder? He said to her: Thr sacks of emmer and two sacks of barley, five ｉｾ all, .are. ,?n hider" So he said to her. Then she [spoke to] him saymg. The ｾｳ [';eat]' strength in you. I see your vigor daily:: And she ､･ｓｬｴｾ know him as a man. She got up, took hold of him, and said to I TALES VOA "Come, let us spend an hour lying together. It will be good for you, And I will make fine clothes for you." Then the youth became like a leopard in ['his1 anger over the wicked speech she had made to him; and she became very frightened. He rebuked her, saying: "Look, you are like a mother to me; and your husband is like a father to me. He who is older than I has raised me. What (4, I) is this great wrong you said to me? Do not say it to me again! But I will not tell it to anyone. I will not let it come from my mouth to any man." He picked up his load; he went off to the field. He reached his elder brother, and they began to work at their task. When evening had come, his elder brother returned to his house. And his young brother tended his cattle, loaded himself with all things of the field, and drove his cattle before him to let them sleep in their stable in the village. Now the wife of his elder brother was afraid on account of the speech she had made. So she took fat and grease and made herself appear as if she had been beaten, in order to tell her husband, "It was your young brother who beat me." Her husband returned in the evening according to his daily custom. He reached his house and found his wife lying down and seeming ill. She did not pour water over his hands in the usual manner; nor had she lit a fire for him. His house was in darkness, and she lay vomiting. Her husband said to her: "Who has had words with you?" She said to him: "No one has had words with me except your (5,1) young brother. When he came to take seed to you, he found me sitting alone. He said to me: 'Come, let us spend an hour lying together; loosen' your braids.' So he said to me. But I would not listen to him. 'Am I not yuur mother? Is your elder brother not like a father to you?' So I said to him. He became frightened and he beat <me>, so as to prevent me from telling you. Now if you let him live, I shall die! Look, when he returns, do [not let him live]!' For I am ill from this evil design which he was about to carry out in the morning.'" Then his elder brother became like a leopard. He sharpened his "pear and took it in his hand. Then his elder <brother> stood behind the door <of> his stable, in order to kill his young brother when he carne in the evening to let his cattle enter the stable. Now when the sun had set he loaded himself with all the plants of the field according tu his daily custom. He returned, and as the lead cow was about to enter the stable she said to her herdsman: "Here is your elder brother waiting for you with his spear in order to kill you. Run away from him." He heard what his lead cow said, and (6,1) when another went In she said the same. He looked under the door of his stable and saw 206 TALES ANCIENT EGYPTIAN LITERATURE the feet of his elder brother as he stood behind the door with his spear in his hand, He set his load on the ground and took off at a run so as to flee, And his elder brother went after him with his spear. Then his young brother prayed to Pre-Harakhti, saying: "My good lord! It is you who judge between the wicked and the just!" And Pre heard all his plea; and Pre made a great body of water appear between him and his elder brother, and it was full of crocodiles, Thus '. one came to be on the one side, and the other on the other side. And his elder brother struck his own hand twice, because he had failed to kill him. Then his young brother called to him on this side, saying: "Wait here until dawn! When the Aten has risen, I (7,1) shall contend, with you before him; and he will hand over the wicked to the just! For" I shall not be with you any more. I shall not be in the place in which, you are. I shall go to the Valley of the Pine." Now when it dawned and another day had come, and Pre-Harakhti ' had risen, one gazed at the other. Then the youth rebuked his elder brother, saying: "What is your coming after me to kill me wrongfully; without having listened to my words? For 1 am yet your youn brother, and you are like a father to me, and your wife is like a mothe to me. Is it not so that when I was sent to fetch seed for us your wi said to me: 'Come, let us spend an hour lying together'? But look.. has been turned about for you into another thing." Then he let hi ' know all that had happened between him and his wife. And he sw . by Pre-Harakhti, saying: "As to your coming to kill me wrongfuli' you carried your spear on the testimony of a filthy whore!" Then took a reed knife, cut off his phallus, and threw it into the water; a the catfish swallowed it. And he (8,1) grew weak and became feeb And his elder brother became very sick at heart and stood weepi for him loudly. He could not cross over to where his young brot was on account of the crocodiles. Then his young brother called to him, saying: "If you recall so thing evil, will you not also recall something good, or something th have done for you? Go back to your home and tend your cattle, f shall not stay in the place where you are. I shall go to the Valley of Pine. But what you shall do for me is to come and look after me, VI ' you learn that something has happened to me. I shall take out heart and place it on top of the blossom of the pine. If the pine ;. down and falls to the ground, you shall come to search for it. If spend seven years searching for it, let your heart not be disgu,l And when you find it and place it in a bowl of cool water, I shall Ii take revenge on him who wronged me. You will know that sornet has happened to me when one puts a jug of beer in your hand a ferments. Do not delay at all when this happens to you." 207 Then he went away to the Valle f t h ' went to his home, his hand on his ｾ･ｯ d e Pme; and his ･ｬ､ｾｲ brother he reached his house he killed hi a f and smeared WIth dirt.' When mournin C h " ' IS WI e, cast her to the dogs and sat ' g lor IS young brother. Now many days after thi hi the Pine. There was no ｯｮ･ｳ［Ｇｩｴｾ ｾ ［ｮｧ nbrother was in the Valley of desert game. In the evenin h ' a d he spent the days hunting top of whose blossom his ｨ･ｾｲｴ e ｲ･ｴｾｮ､ to sleep under the pine on a mansion for himself with hi was. h nd;fter (9, I) many days he built : owhn an (in) the Valley of the Pine filled with all good thi mgs. lor e wanted f ' Coming out of his mansion h a set up a household. walked about administering th e ･＿｣ｯｾｮｴｲ､ the Ennead as they dressed him in unison, sa in . ｾ［ｮｴＮｬｲ･ and. Then the Ennead adalone here having left yc!ur ｾＮ Bata, Bull of the Ennead, are you your elder 'brother? He has ｫｩｾＺ､ｮ ｡｣ｾｯｵｮｴ of the wife of Anubis, the wrong done to you" A d hIS WI e and you are avenged of all f hi , ' n as t ey felt ver Harakhti said to Khrrum: "F hi . Y sorry or rm, Prealone!" Then Khoum m' d as Ion a wl,fe fO.T Bata. that he not live hi h a e a compamon f beautiful in body than any '. h or irn w a was more , woman m t e whole I d f h an , or (the fluid of } every god was in her Th en t e seven Hathr . and they said with one voice: "Sh '11 di b rrs came (to) see her, . '. e WI re y the knife ", He desired her very much Sh " . . day (10,1) humin desert . e ｾ｡ｴ m hIS house while he spent the lie said to her not gamed' brmgmg It and putting it before her. . go out oors lest the ch ' . sea snat you. I cannot rescue you from it because I an on top of the blossom of th ｡ｾ a w0m. like you. And my heart lies II. e pme. But If another finds it, I shall fight with him." Th N en e revealed to her all his thoughts ow many days after this when B t II. d '. 10 his daily custom the yo' . I a a a gone huntmg according which was next to her II. ung ｾ went out to stroll under the pine e. her, and she started to ruonusb s ･ｾ shedsaw the sea surging behind e ore It an entered h II. Upon the sea called to the in '. " er ouse. Therepine took away a lock of ter ｾＧ ｳ｡ｹｾ Ｎ Catch her for me!" And the Ind laid it in the place of the ash en the sea brought It to Egypt Ｑｦｾ ｬ of the lock of hair got ｩｮｾ｡Ｚｨ ･ｲｾ of Pharaoh. Thereafter the uarreled with the royal who e c ot es of Pharaoh. And the king as ermen saying- " A f . n the clothes of Pharaoh!" H ' I : scent 0 omtment is 11.1) they did not know ［Ｇｨ｡ｴ･ ｱｾ｡ｲ ･ ed WIth them every day, and "/10 The chief of the royal ｷ｡ｳｨ･ｲｾ Ｚ ･ｮｴ to h . re on account of the daily quarrel with hi t e shore, hIS heart very was standing on the shore . II. un, Then he realized" that e water H h d opposite t e lock of hair which was in d . . e a someone go do III was found to be wn, an It was brought to him. Its very sweet, and he took it to Pharaoh. TALES ANCIENT EGYPTIAN LITERATURE 208 Then the learned scribes of Pharaoh were summoned, and they said to Pharaoh: "As for this lock of hair, it belongs to a daughter of Pre-Harakhti in whom there is the fluid of every god. It is a greeting to you from another country. Let envoys go to every foreign land to search for her. As for the envoy who goes to the Valley ofthe Pine, let many men go with him to fetch her." His majesty said: "What you have said is very good." And they were sent. Now many days after this, the men who had gone abroad returned to report to his majesty. But those who had gone to the Valley of the Pine did not return, for Bata had killed them, leaving only one of them to report to his majesty. Then his majesty sent many soldiers and charioteers to bring her back, and (12,1) with them was a woman , into whose hand one had given all kinds of beautiful ladies' jewelry. The woman returned to Egypt with her, and there was jubilation for her in the entire land. His majesty loved her very very much, and he gave her the rank of Great Lady. He spoke with her in order to make her tell about her husband, and she said to his majesty: "Have the pine felled and cut up." The king sent soldiers with their tools to fell the pine. They reached the pine, they felled the blossom on which was Bata's heart, and he fell dead at that moment. When it had dawned and the next day had come, and the pine had been felled, Anubis, the elder brother of Bata, entered his house. He, sat down to wash his hands. He was given a jug of beer, and it ' fermented. He was given another of wine, and it turned bad. Then he took his (13,1) staff and his sandals, as well as his clothes and his weapons, and he started to journey to the Valley of the Pine. He. entered the mansion of his young brother and found hIS young' brother lying dead on his bed. He wept when he saw his young: brother lying dead. He went to search for the heart of his ｙｏｕｬｾｧＺ brother beneath the pine under which his young brother had slept In the evening.' He spent three years searching for it without finding it,i When he began the fourth year, his heart longed to return to Egypt, and he said: "I shall depart tomorrow." So he said in his heartf When it had dawned and another day had come, he went to wal under the pine and spent the day searching for it. When he turne back in the evening, he looked once again in search of it and he foun a fruit. He came back with it, and it was the heart of his young brothe , He fetched a bowl of cool water, placed it in it, and sat down accord ing to his daily (custom). When night had come, (14,1) his heart swallowed the water, an Bata twitched in all his body. He began to look at his elder broth while his heart was in the bowl. Then Anubis, his elder brother, to 209 the bowl of cool ｾ｡ｴ･ｲ in which was the heart of his young brother and ｾｉ･ him dnnk It. Then his heart stood in its place, and he became as e ad been. Thereupon they embraced each other, and they talked to one another. . Then Bata said to his elder brother: "Look, I shall change myself into a grea.t bull of beautiful color, of a kind unknown to man, and yc;: shall sit .on ｾｹ back. By the time the sun has risen we shall be :here my WIfe IS, that I may avenge myself. You shall take me to ere the king IS, for he will do for you everything good. You shall be rewarded WIth SIlver and gold for taking me to Pharaoh. For I shall be a great marvel, and they will jubilate over me in the whole land. Then you shall depart to your village." When it had dawned (15, I) and the next day had come Bata assumed the form which he had told his elder brother. Then Anubis hIS elder brother, sat ｾｮ his back. At dawn he reached the place where ｴｨｾ kmg was. HIS majesty was informed about him; he saw him and ｲ･ｊｾｬ｣･ Ｎ ｯｾ･ｲ him very much. He made a great offering for him, ｳ｡ｹｾｮｧＺ It IS a great marvel." And there was jubilation over him in the enure land. Then the king rewarded his elder brother with silver and gold, and he. dwelled in his village. The king gave him many people and many thmgs, for Pharaoh loved him very much, more than anvone else In the whole land. ' NOW :hen many days had passed, he' entered the kitchen stood h were t e Lady was, and began to speak to her saying'"Look' I . "Who are you?" He said , ' "I, am yet a rrve:'" Sh e salid to him: to her: am Bata. .' know that when you had the pine felled for Pharaoh, it was on :"count ｯｾＬｭ･ so that I should not live. Look, (16,1) I am yet alive! I n ｾ ｨｕｾＱＮ The Lady became very frightened because of the speech ier us and had made to her. Then he left the kitchen. His majesty sat down to a day of feasting with her. She poured d rink for his maJesty, and he was very happy with her. Then she said ｉ＼ｾ hIS majesty: "Swear to me by God, saying: 'Whatever she will say I WIll listen to it!" ｈｾ listened to all that she said: "Let me eat of the liver of this bull; for he IS good for nothing" . Sas h e sarid t 0 hiim. H e be came wry vexed over what she had said, and the heart of Pharaoh was very i" lore. When it had dawned and another day had come the king prorlaimed a great offering, namely, the sacrifice of the bull. He sent one : the chief royal slaughterers to sacrifice the bull. And when he had ,cn sacrificed and was carried on the shoulders of the men, he shook h" .neck and let fall two drops of blood besiide t h e two d oorposts of hIS. rnllicsty, one on the one side of the great portal of Pharaoh, and the ANCIENT EGYPTIAN LITERATURE 210 other on the other side. They grew into two (17,1) big Persea trees, each of them outstanding. Tben one went to tell his majesty: "Two big Persea trees have grown this night-a great marvel for his majestybeside the great portal of his majesty." There was jubilation over them in the whole land, and the king made an offering 'to them. Many days after this, his majesty appeared at the audience window of lapis lazuli with a wreath of all kinds of flowers on his neck. Then he (mounted) a golden chariot and came out of the palace to view the Persea trees. Then the Lady came out on a team behind Pharaoh. His majesty sat down under one Persea tree (and the Lady under the other. Then Bata) spoke to his wife: "Ha, you false one! I am Bata! I am alivein spite ofyoil". I know that when you had (the pine) felled for Pharaoh, it was on account of me. And when I became a bull, you had me killed." Many days after this, the Lady stood pouring drink for his majesty, and he was happy with her. Then she said to his majesty: "Swear to , me by God, saying: 'Whatever she will say, I will listen to it!' So you: shall say." He listened (18, I) to all that she said. She said: "Have the" two Persea trees felled and made into fine furniture." The king, listened to all that she said. After a short while his majesty sent skilleq' craftsmen. They felled the Persea trees of Pharaoh, and the Queen, the Lady, stood watching it. Then a splinter flew and entered th mouth of the Lady. She swallowed it, and in a moment she becam pregnant. The king (ordered) made of them' whatever she desire Many days after this, she gave birth to a son. One went to tell majesty: "A son has been born to you." He was fetched, and a nur and maids were assigned to him. And there was jubilation over him I the whole land. The king sat down to a feastday and held him on h lap. From that hour his majesty loved him very much, and he desi nated him as (19,1) Viceroy of Kush. And many days after this, majesty made him crown prince of the whole land. Now many days after this, when he had spent [many years] crown prince of the whole land, his majesty flew up to heaven.' ' the king" said: "Let my great royal officials be brought to me, th may let them know all that has happened to me." Then his wife brought to him. He judged her in their presence, and they gave t assent. His elder brother was brought to him, and he made him cr prince of the whole land. He (spent) thirty years as king of Egypt, departed from life: and his elder brother stood in his place on the 211 TALES NOTES 1. Wnll here does not " on the contrary. it means "to loosen" one's braids a mean "tod p u ton; Thi . s a woman oes when she" d o wnb is known from th di I res own. IS meaning f Westendorf, Wiirterbuch e me Ｎｉｾ｡ texts; see H. von Deines and W. 194 h h der r;<edlZlnlschen Texte (Berlin, 1961-1962) II T . .'. ' ,. ' were t e authors Write: "D Losung zweier- Teile von ein er ermmus. ｵｭｾ bezeichnet erne TIung erfolgt.' ander, ohne class eme vollstandige Tren2. o.r restore: "You shall kill him" 3. Literally, "yesterday" The d . d d .ay en e at sunset. 4 Gestures f . 0 mourmng. 5. "tSmn,d "to establish" and . . . ' evolved to 'me 1u d c the meanings "to d " h . recor , o etermine. Hence the .hi f but rather he "determined" 0 "c ｜ｾ ｷ､ｾｳ erman did not "stand still " the lock of hair. r rea tze that he was standing opposite rfelled. 6. The phrasing fails to take into account that the pine has been 7. The bull, 8. The Persea trees. 9. Le.. the king died. 10. Rata. TRUTH AND FALSEHOOD P. Chester Beatty II ｾ P. Brit. Mus. 10682 The papyrus dates from the Nineteenth D the eleven pages of the recto and f ｾｮ｡ｳｴｹＮ The tale occupies h our pages of the verso. The beginning is lost, and the first four p' Publication: Gardiner av;;umerous,lac,:mae. I. .2-6 and 135, and 11, ｾｬｳＮ 1-4.PP. -36. Gardiner. Hieratic Papyri, La;;s ｂｲｵｮ ･ｾＭ Trau;"'\1J'.P"h 159-168, Schott. Liebeslieder, ,i arc en, pp 40-44 E F W ' pson'Jlterature, pp. 127-132. ., . . wente In M Pieper ｺａｾＧ (19:l < 53Comments: (1967) 89-91 ' .. 'T"h:'d70 ide 4).92-97, .I, c. (;riffi,hs ' JEA , . .. eo on es, RdE. 21 (1969).85-105. ' , Translation: Lefebvre Roma pp. 205-208. Sim I ' The lost beginning =y be summarized £ I/o ' Colophon.-It has come to a good end under the scribe of brothers. Falsehood, the young br th . ha JO W.I. Truth and Falsehood are er lie claims that he had lent to T thO er, as denounced Truth to the Ennead, di ru a won d rous dugger of ami Truth had Jailed to retu '1 t hi ger OJ extraor mary size, I All the co er f . m 101m. He proceeds to describe the dagger' The timber had gone into the making of its blade'. II" sheath Th I f optus was Its haft]. The god'S tomb was . . e catt e 0 Kal formed .t bel ' t. ｔｨ･ｾ ｆ｡ｬｳ･ｨｾ､ (2,2) ..i<l to the Ennead: "Let Truth [be ｢Ｇｲｾｵ Oolh eyes and let hi be . ght], let him be blinded in , rrn given to me d k nd [the] Ennead did all that he had ::ke;,r- eeper of my house." treasury, Kagab, and the scribes of the treasury, Hori and Merem Written by the scribe Ennana, the owner of this book. Wh maligns this book, Thoth will contend with him. Now many days after this F 1 h d "" , :a,sed hIS eyes to see, and he bserved the virtue of Truth ｾＮ se ｬｾｯ two servants of Truth. ':T ｉｾ e er rother. Then Falsehood said . a e your master and [cast] him to a of death. ｾｲｴｨ･ｏｧＺ ｾ ｾ｡ｬ 213 TALES ANCIENT EGYPTIAN LITERATURE 212 savage lion with many lionesses ------. [So they] took him. Now as they went up with him, Truth [said to his servants]: "Do not take [me] ______. Find me a little bread ------. Go and tell Falsehood: 'When [we] had left [him] ------ [a lion] came out of ------.'" Now many days after this, the Lady' went out [of her] house, [accompanied by her servants. They] saw him (Truth) [lying beneathi a thicket,' and he was a handsome man; there was none] like [him in the] whole land. They went [to where] the Lady was and [said]: "Come [with] us and see (4,1) [the blind man] lying beneath the thicket. He should be brought back and made door-keeper of our house." The Lady said: "Hasten to him, I want to see him." They went and brought him back. [And when the Lady] saw him she desired him very much, for she saw that he was [handsome] in all his [body]. He slept with her that night and knew her with the knowledge of a man. And she conceived a son that night. Now many days after this, she gave birth to a boy whose like did not exist in the [whole] land. [He was] tall------; he was like the child of a god. He was sent to (5, I) school and learned to write very well. He practiced all the arts of war, and he surpassed his older companions who were at school with him. Then his companions said to him:' "Whose son are you? You don't have a father!" And they reviled him, and mocked him: "Hey, you don't have a father!" Then the youth said to his mother: "What is the name of my; father?" I want to tell it to my companions, for they quarrel with me 'Where is your father?' So they say; and they mock me." His mothe said to him: "You see the blind man who sits by the door; he is you father." (6,1) So she said to him. Then he said to her: "You deserv ' that your family be gathered and a crocodile be summoned.'" Th youth brought his father inside; made him sit on an armchair; place a footrest under his feet; and put food before him. He gave him t eat, he gave him to drink. Then the youth said to his father: "W blinded you? I will avenge you!" He said to him: "My young broth blinded me." And he told him all that had happened to hi He went off to avenge (7,1) his father. He took ten loaves of bre a staff, a pair of sandals, a waterskin, and a sword. He fetched an of very beautiful color. And he went to where the herdsman of Fal hood was. He said to him: "Take for yourself these ten loaves, t staff, the waterskin, the sword and the sandals, and guard my ox ｾ me until I return from town." Now many days after this, when his ox had spent many months w Falsehood's herdsman, Falsehood (8,1) came to the fields to view cattle. Then he saw the ox of the youth which was exceedin beautiful in color. He said to his herdsman: "Give me this ox, I w toO U eat it. TheFherdsman said to him' . .It to I h . ' "It is not mine', I cannot give " Th . en a se ood said to him' "look II I . cha . f .. ,a my catt e are In your Y rg-e; gIve one 0 them to its owner" whThenhthe youth heard that Falsehood had taken his ox. He came to ere t e herdsman of Falsehood was and said to him' "Wh . ox? I" doI not see it among your cattle" '. to him' ･ｾ IS"All my . Th e h erd srnan said ｾｹ catt e are yours; take (9,1) one you like. The youth said to hi';" "1 t ferte an.o ther 0 x as big as my ox? Ifit stood on Amun's lsland tipS of its tail would lie on the p h ' ' 1 l would b h apyrus mars es, while one of its horns .e on t e ｷ･ｳｴｾｮ mountain and the other on the eastern mountain. The Great River" is its restin I d . born to it daily" Th h d . . . g p ace, an Sixty calves are . , ｾＢｲ e er sman said to him: "Does there exist an ox say' fhen the youth seized him and took him to whe;; a se dO O was. And he took (iO,I) Falsehood to court before the F.nnea . W h Then (they) said to the youth: "[What you have said] is f I seen an ox as big as you say." The youth St: th: .ave ｾｮ ･｡､｝Ｚ f Is there a dagger as big as you said? One that has Mount a IIlh It ｯｾ copper, III whose haft is [the grove] of Coptus wh sKaP" ' ose h eat Aconsists d h of .d the tomb of th e god , an d iItS belt of the herds of hood 1 I n : . sal to thhe Ennead: 'Judge between Truth and False. am IS son; [ ave come to avenge him!" Then Falsehood took an oath by the lord saying "As Am I" 'IS th R I r ' ' nun rves , . e u er ives, If Truth is found alive, I shall be blinded in both ｾｲ ｜ ｾｮ shall be made door-keeper of the house of Truth!" Then r ' d t e youth [led the Ennead to where his father was] and he oun to be alive. Then they [inflicted punishment upon Hedwads smltkten] with five open wounds, blinded in [both his eyes and rna di e oor- eeper of] the hou se 0 f T rut. h ------ [thus they settled ' rh e ispute] between Truth and Falsehood ------. Ｇｴｨｾ ｾＱ ｡ｾ ｹｯｾ ｮ･ｶｾ［ ｛ｾ｡ｩ ｆ｡ｬｳ･ｨｯＺｾ .Collophon [It has been finished successfully under the scribe of] the u-mp ' _____eｾ t h:e pure of h an d s. .'"1..men---, [the scribe of] the palace NOTES I. l.e. limber aL.1allw}th e copper 0 f t h c ｭｾｵｮｴｉ rock-tomb ｳｨｾ ＺＮ･ ｡ｾ Ｚ ｬ［ ｬＺ［ｾｴ ｮ ｣｡ｾｴｬ･Ｎ of the Nub.ian province ｾｦ ｬｾｴｯＬｊ ｓ ｾ ..ｳ｡ｾｉ " was required for its blade; the haft; ｩｴｾ sheath ｷｾｳ the size of a made from the hides of all the 2: Fhe word for the lady occurs four time' ach ti , Lefebvre rendered it as "Ladv X" whil Sch s, eac 1 nrne IT! .a lacuna. her t b ' .. .' Ie, ( 011 and Brunner- I raul took S I () e a personified concept comparable to "Truth" and "F I h d." . (" IOIt rendered "Goodness." and Br-unner T . ,. . "a sc 00 ' !Icing more plausible. since the behavior ｾ o [a(lli'"e ＬｾｲｬＮｳﾷ｣Ｉｉ <I(} IS IIIthe latter Il good. 214 ANCIENT EGYPTIAN LITERATURE TALES 3. Bw3t, the reed thicket, as in P. Lansing, 2,1. See P: 175, ｾＭ l. 4. I.e., The callous behavior ofthe woman deserves to be punished by death. 5. Modern EI-Balamun in the northern Delta. 6. The name for the Nile in its main course. HORUS AND SETH P. Chester Beatty I, Recto Written in a beautiful hand, the papyrus dates from the reign of Ramses V and comes from Thebes. The tale occupies the first fifteen pages of the recto and the first eight lines of page 16. Publication: Gardiner, Chester Beatty l pp. 8-26 and pls. ＱｾＶＮ Gardiner, LES, pp. 37-60. Lefebvre, Romans, : Translation: J. Capart. CdE, 8, (1933), 243-255. pp. 178-203. Brunner-Traut, March,n, pp. 93-107. E. F. Wente I in Simpson, Literature. pp. 108-126. . ' Translation and study: J. Spiegel. Die Erziihlung vom Streite des f!orus und Seth in Pap. Beatty 1 als Liumuurioerk. Leipzigcr agyptologlsche Studien, 9 (Gliickstadt, 1937). On the myth of Horus and Seth see: H '. ｾ･ｳ Giitterpaar. 2 vols. Mitteilungen der ｶｯｾ､･ ｡ｳｬ ｵ ｣ｨｾ｡ｧｹｰｴｬｳ｣ｨ･ｮ ",ＭＡｬＰｾ schaft, Berlin, vols. 28, 1 and 29,1 (Leipzig, 1923-1924). fiths, The Conflict of Horus and Seth from Egyptian an.d ｃｬ｡ｳｾｴ｣ (Liverpool, 1960). au und Seth Gese.U. J. G. Gnf·, Sourct&,; H. te Velde, Seth, God of ConfUSIOn (Leiden, 1967), (1,1) [This is] the judging of Horus and Seth, they of mystcrioue forms, mightiest of existing princes and lords. A [divine] ｹｯｵｴｾ wa., seated before the All-Lord, claiming the office of his father Osir-is, he of beautiful appearances, [the son of] Ptah, who brightens [the. netherworld] with his lustre, while Thoth presented the Eye to the, great prince of On.' . Then spoke Shu, the son of Re, ｢･ｾｯｲ iAtum], the great pnnce ｾ On: "Right rules might. Do it by saymg: GIve the office. to ｾＬｲｵｳＮ Then Thoth said to the Ennead: "That IS nght a million urnes: The Isis uttered a loud shout and was overjoyed. She [stood] before th All-Lord and said: "Northwind, go west, give the news to Wennofert" Then said Shu the son of Re: "Presenting the Eye (to Horus) seem right to the Ennead." Said the All-Lord: "What is this, your makin decisions on yOUT own?" Then [r Onuris"] said: ."He (Thoth) sh . take the royal name-ring to Horus, and the White Crown shall placed on his head!" Then the All-Lord Was silent for a long momen for he was angry with the Ennead. 215 Then Seth, the son of Nut, spoke: "Let him be sent outside with me, and I shall let you see my hand prevailing over his hand in the presence of the Ennead, since one knows no other means [of] dispossessing him." Then Thoth said to him: "Do we not know what is wrong? Shall one give the office of Osiris to Seth while his son Horus is there?" Then Pre-Harakhti became exceedingly angry, for it was Pre's wish (2,1) to give the office to Seth, great of strength, the son of Nut. And Onuris uttered a loud cry before the Ennead, saying: "What shall we do?" Then said Atum, the great prince of On: "Summon Banebdjede," the great living god, that he may judge between the two youths." They brought Banebdjede, the great god who dwells in Setit, before Atum, along with Ptah-Tatenen, He said to them: ':Judge between the two youths, so that they will stop wrangling here every day!" Then Banebdjede, the great living god, replied to what he had said: "Let us not decide in ignorance. Have a letter sent to Neith the Great, the divine mother. What she will say, we will do." Then the Ennead said to Banebdjede, the great living god: "They have been judged once already in the hall "Way-of-Truth." And the Ennead said to Thoth in the presence of the All-Lord: "Write a letter to Neith the Great, the divine mother, in the name of the All-Lord, the Bull of On." And Thoth said: "I will, I will." He sat down to write the letter, which said: "The King of Upper and Lower Egypt: Re-Atum, beloved of Thoth; The Lord of the Two Lands, the Heliopolitan; the Aten who illumines the Two Lands with his lustre; the Hapy mighty in his rising: Re-Harakhti; to' Neith the Great, the divine mother, who shone on the first face, who is alive, hale, and young. The living Ba of the All-Lord, the Bull of On who is the good King of Egypt, (says) as follows: I yOUT servant spend the night on behalf of Osiris taking counsel for the Two Lands every day, while Sobk endures forever. What shall we do about these two people, who for eighty years now have been before the tribunal, and (3,1) no one knows how to judge between the two? Write us what we should dol" Then Neith the Great, the divine mother, sent a letter to the Ennead, saying: "Give the office of Osiris to his son Horus, and don't do those big misdeeds that are out of place. Or I shall get angry and the sky will crash to the ground! And let it be said to the All-Lord, the Ilull of On: Double Seth's possessions. Give him Anat and Astarte, your two daughters. And place Horus on the seat of his father!" The letter of Neith the Great, the divine mother, reached the t:tmead as they sat in the hall "Horned-Horus," and the letter was placed in the hand of Thoth. Then Thoth read it aloud before the TALES ANCIENT EGYPTIAN LITERATURE 216 All-Lord and the whole Ennead. And they said with one voice: "This goddess is right!" Thereupon the All-Lord became angry at Horus and said to him: "You are feeble in body, and this office is too big for you, you youngster whose breath smells bad." Then Onuris became angry a million times and so was the Ennead, the Council of Thirty:' The god Baba' got up and said to Pre-Harakhti: "Your ｳｨｲｩｮｾ IS empty!'" Then Pre-Harakhti felt offended by the answer gtven him, and he lay down on his back, his heart very sore. Then the Ennead came out, shouting loudly at Baba and saying to him: "Go away; you have committed a very great crime!" And they went to their tents. The great god spent a day (4, I) lying on his back in his pavilion, his heart very sore and he was alone. After a long while, Hathor, Lady of the southern sycamore, came and stood before her father, the All-Lord. She uncovered her nakedness before him; thereupon the great god laughed at her. He got up and sat with the great Ennead; and he said to Horus and Seth: "Speak for yourselves!" Then Seth, great of strength, the son of Nut, said: "I, I am Sethv: greatest of strength among the Ennead. For I slay the enemy of Pre every day, standing in the prow ofthe Bark-of-Millions, and no other god can do it. I should receive the office of Osiris!" Then they said: ' "Seth, the son of Nut, is right." Then Onuris and Thoth cned aloud,." is' saying: "Shall one give the office to the uncle while the bodily ｳｯｾ there?" Then Banebdjede, the great living god, said: "Shall one ｧｴｶｾ the office to the youngster while Seth, his elder brother, is there?" Then the Ennead cried out aloud to the All-Lord and said to him: i "What are these words you spoke which are not worthy of beinS heard?" Then said Horus, the son of Isis: "It is not good to defraud me before the Ennead and to take the office of my father Osiris away. from me!" And Isis was angry with the Ennead, and she took an oath. by the god before the Ennead, saying: "As my mother lives, the god' dess Neith, and as Ptah-Tatenen lives, the tall-plumed horn-curber of gods, these matters shall be laid before Atum. the great prince of On and also Khepri in his bark!" Then the Ennead said to her: "Don't angry. Right will be given to him who is right. All that you said shall done." Then Seth, the son of(5,1) Nut, was angry with the Ennead becaus of the words they had said to Isis the Great, the divine mother. An Seth said to them: "I shall take my scepter of 4,500 pounds and ki one of you each day!" And Seth took an oath by the All-Lord, sayin "I shall not contend in court as long as Isis is in it!" Then Pre-Harakh said to them: "Cross over to the Island-in-the-Midst and judge the there. And tell Nernty, the ferryman: 'Do not ferry across any worn ; who looks like Isis.'" So the Ennead crossed over to the lsland-in-th Midst, and they sat down to eat bread. 217 Isis ｣ｾｭ･ and approached Nernty, the ferryman, as he was sitting near hIS boat. She had changed herself into an old woman who walked with ｾ ｳｴｾ ｰＬ and a small signet ring of gold was on her hand. She said to ｨｬｾＺ I hav.e come to you in order that you ferry me across to the Island-in-the-Midst. For I have come with this bowl of flour for the young boy who is tending some cattle on the Island-in-the-Midst ｾｨ･ｳ five days, and he is hungry." He said to her: "I have been told: Don't ferry ｡ｾｹ woman across." She said to him: "It was on account of ISIS that this was said to you." He said to her: "What will you give ｾ･ for ｦｾｲ ｹｭｧ you across to the Island-in-the-Midst?" Isis said to him: "I WIll gIve you this cake." He said to her: "What is it to me, your cake? Shall I ferry you across to the Island-in-the-Midst when I was told, 'Ferry ｾｯ w,?man across,' in exchange for your cake?" (6,1) T)1en she ｳ｡ｾ to him: I WIll !?ve you the signet ring of gold that is on (my) ｨｾｮ､Ｎ He said to her: GIve me the signet ring of gold." She gave it to him, and he ferried her across to the Island-in-the Midst. Now as she walked under the trees, she looked and saw the Ennead as they sat eating bread before the' All-Lord in his pavilion. And Seth looked and saw her coming from afar. Thereupon she pronounced a spell. of hers and changed herself into a young girl of beautiful body, the like of which did not exist in the whole land. Then he desired her very much. Seth got up from sitting. and eating bread with the great Ennead and went .to meet her, while no one but himself had seen her. He stood behind a sycamore, called to her, and said to her: "I am here with you, handsome girll" She said to him: "Let me tell, my great lord: As for me,. I was the wife of a herdsman and I bore him a son. My husband died, and the boy began to tend the cattle" of his father. But then a ,stranger came. He sat down in my stable and spoke thus to my child: I shall beat you, I shall take your father's cattle and I shall throw ｹｯｾＬ out!' So he ｳｾｯｫ･ to hin;. Now I wish to n:ake you his defender. Then Seth said to her: 'Shall one give the cattle to the ｳｴｲ｡ｮｧ･ｾ whIle. the man's son is here?" Thereupon Isis changed herself into a kite, flew up, and sat on top of an acacia. She called to ｾ･ｴｨ and said to him: "Weep for yourself! Your own mouth has said It. Your own cleverness (7,1) has judged you! What do you want?" Then he began to weep; and he want to where Pre- Harakhti was ｩｬｾ､ ＬＺｾｰｴＮ ｐｲ･ｾｈ｡ｫｨｴｩ said to him: "What do you want?" Seth said to ｾｉｭＺ That evil woman came to me again. She has cheated me again. She ｨ｡ｾ changed herself mto a beautiful girl before me, and she said to me: I was the WIfe of a herdsman who is dead. I had born him a son; he tended the cattle of his father. Then a stranger intruded in my stab!e to ｾ･ WIth my son, and 1 gave him food. And many days Ilter this the intruder said to my son: "I shall beat you; I shall take ANCIENT EGYPTIAN LITERATURE 218 your father's cattle; it shall be mine." Thus he spoke to my son.' So she said to me." Then Pre-Harakhti said to him: "What did you say to her?" And Seth told him: "I said to her: 'Shall one give the cattle to the stranger while the man's son is there?' So I said to her. 'One must beat the intruder with a stick, and thTOW him out, and set the son in the place of his father.' So I said to her." Then Pre-Harakhti said to him: "Now look, you yourself have judged yourself. What do you want?" Seth said to him: "Let Nernty, the ferryman, be brought, and let a great punishment be done to him, saying: 'Why did you ferry her across?' So one shall say to him." Then Nernty, the ferryman, was brought before the Ennead, and they removed his toes. And (8,1) Nemty forswore gold to this day before the great Ennead, saying: "Gold shall be an abomination to me in my town!" The Ennead crossed over to the western shore and sat on the mountain. Now when evening had come, Pre-Harakhti and Arum, Lord of the Two Lands, the Heliopolitan, WTOte to the Ennead, saying: "Why are you sitting here again? Are you going to make the two youths spend their lifetime in the court? When my letter reaches you, you shall place the White CTOwn on the head of Horus, son of Isis, and appoint him to the position of his father Osiris." Thereupon Seth became exceedingly angry, and the Ennead said to him: "Why are you angry? Should one not act according to the word of Atum, Lord of the Two Lands, the Heliopolitan, and PreHarakhti?" Then the White Crown was placed on the head of Horus.'! son of Isis. And Seth cried out aloud to the Ennead in anger and said:' "Shall the office be given to my young brother while I, his elder' brother, am here?" And he took an oath, saying: "The White Crown' shall be removed from the head of Horus, son of Isis, and he shall be thrown into the water! I shall yet contend with him for the office 0 . ruler!" Then Pre-Harakhti acted accordingly. Seth said to Horus: "Come, let us change ourselves into two hip potamuses and plunge into the depth in the midst of the sea. And.h who emerges in the course of three whole months, he shall not recew the office." So they plunged together. Then Isis sat down weepi and said: "Seth will kill Horus, my son!" She took a quantity of yar and made a rope. She took a deben of copper and cast it into a ha poon. She tied the TOpe to it and threw it into the water at the s where Horus and Seth had plunged. (9,1) Then the weapon bit in the body of her son Horus. And Horus cried out aloud, sayi "Come to me, mother Isis, my mother! Tell your weapon to let go me! I am Horus, son of Isis!" Then Isis cried out aloud and said to weapon: "Let go of him! He is Horus my son." And the weapon let of him. TALES 21\1 Then she ｴｨｲ･ｾ it again into the water, and it hit into the body of S.eth. ａｾ､ Seth cried out aloud, saying: "What have I done 10 you, my sister ISIS? ｉｬｾｃ ｯｾＬ your weapon to let go of mel I am your maternal brother, 0 ISIS! Then she felt very sorry tor him. And Seth called to her, saying: ':,Do you love the stranger more than your maternal brother Seth? Then ISIS called to her weapon, saying: "Let go of him! It IS the maternal brother of Isis whom you are biting." And the weapon let go of him. Thereupon Horus, son of Isis, was angry with his mother Isis. He ｾ｡ｭ･ out, hIS face fierce like that of a leopard and his knife of 16 deben III his hand. He cut off the head of his mother Isis, took it in his arms, and went up the mountain. Then Isis changed herself into a statue of flint ｾｴｨｯｵｴ a head. And Pre-Harakhti said to Thoth: "Who is she who IS coming and has no head?" Thoth said to Pre-Harakhti: "My good lord, she IS ISIS the Great, the divine mother. Her son Horus has cut off her head." Then (10, I) Pre- Harakhti cried out aloud and said to the EIlI,:ead: "Let us go and punish him severely!" So the Ennead went up Into the mountains to search for Horus. son of Isis. As for Horus, he was lying under a shenusha-tree in the oasis country. Then Seth found him, seized him, and threw him on his back on ｾｨ･ mountain. He removed his two eyes from their places and buned them on the mountain. Toward morning his two eyeballs became two bulbs, and they grew into lotuses. And Seth came and told ｐｾ･Ｍ ｡ｲ ｫｨｴｬ falsely: "I did not find Horus," although he had found him. [hen Hathor, Mistress of the southern sycamore went and found Horus as he lay weeping on the desert. Thereupon' she caught a gazelle. mdke? It, and said to Horus: "Open your eyes, that I may ｰｾｴ this milk Ill. ' He opened his eyes and she put the milk in. She put It III the nght eye; she put It III the left eye; she said to him: "Open your eyes!" He opened his eyes. She looked at them; she found them healed. Then she went to tell Pre-Harakhti: "I found Horus deprived of his eyes by Seth, but I restored him. Now here he comes." Ennead said: "Horus and Seth shall be summoned and . ｔｨ･ｾＮｲ Judged. So they were brought before the Ennead. The All-Lord spoke before the great Ennead to Horus and Seth: "Go and heed ｾｨ｡ｴ I tell you: Eat, (11,1) drink, and leave us in peace! Stop quarreJmg here every day!" ｔｨ･ｾ Seth said to Horus: ."Come. let us have a feast day at my house. And Horus Said to him: "I will, I will." Now when evening had come, a bed ｷｾｳ prepared for them, and they lay down together. At mght, Seth let his member become stiff and he inserted it between the thighs of Horus. And Horus placed his hands beween his thighs ｡ｾ､ :aught the semen of Seth. Then Horus went to tell his mother Isis: Come, Isis my mother, come and see what Seth did to me." He 220 ANCIENT EGYPTIAN LITERATURE opened his hand and let her see the semen of Seth. She cried out aloud, took her knife, cut off his hand and threw it in the water. Then she made a new hand for him. And she took a dab of sweet ointment and put it on the member of Horus. She made it become stiff, placed it over a pot, and he let his semen drop into it. In the morning Isis went with the semen of Horus to the garden of Seth and said to the gardener of Seth: "What plants does Seth eat here with you?" The gardener said to her: "The only plant Seth eats here with me is lettuce." Then Isis placed the semen of Horus on them. Seth came according to his daily custom and ate the lettuces which he usually ate. Thereupon he became pregnant with the semen of Horus. Then Seth went and said to (12.1) Horus: "Come, let us go, that I may contend with you in the court." And Horus said to him: "I will, I will." So they went to the court together. They stood before the great Ennead. and they were told: "Speak!" Then Seth said: "Let the office of ruler be given to me, for as regards Horus who stands here, I have done a man's deed to him." Then the Ennead cried out aloud. and they spat out before Horus. And Horus laughed at them; and Horus took an oath by the god, saying: "What Seth has said is false. Let the semen of Seth be called, and let us see from where it will answer. Then let mine be called, and let us see from where it will answer." . Thoth, lord of writing. true scribe of the Ennead, laid his hand on the arm of Horus and said: "Come out. semen of Seth!" And it answered him from the water in the midst of the r marsh." Then Thoth laid his hand on the arm of Seth and said: "Come out, semen. of Horus!" And it said to him: "Where shall I come out?" Thoth said to it: "Come out of his ear." It said to him: "Should I come out of hi. ear. I who am a divine seed?" Then Thoth said to it: "Come out from, the top of his head." Then it came out as a golden sun-disk on the, head of Seth. Seth became very angry, and he stretched out his hand to seize the golden sun-disk. Thereupon Thoth took it away (13,1 from him and placed it as a crown upon his (own) head. And th Ennead said: "Horus is right. Seth is wrong." Then Seth became ve angry and cried out aloud because they had said: "Horus is right, Set is wrong." Seth took a great oath by the god, saying: "He shall not be given th office until he has been dismissed with me, and we shall build ships stone and race each other. He who wins over his rival, he shall given the office of ruler." Then Horus built himself a ship of pin plastered it over with gypsum, and launched it on the water in t evening, while no one in the whole land saw it. And Seth looked at t TA u:s 221 ship of Horus and thought it was of stone. Ill' Wt.'111 10 the mountain cut off a mountain peak. and built himself a ship of stone of 138 cubits, Then they went Into their ships in the presence of' the Ennead. Thereupon the ship of Seth sank in the water. Seth changed himself ｭｾｯ a hippopotamus and wrecked the ship of Horus. Then Horus ｳｾｬｺ･､ his weapon and hit the body of Seth. Then the Ennead said to him: "Do not hit him." So he took his. sailing ｧ･ｾｲＬ placed it in his boat, and journeyed do,,:,ostream to Sais to tell Neith the Great, the divine mother: "Let me be Judged with Seth! For it is now eighty years that we are in the court, (14: I) but they don't know how to judge between us. He has not been vindicated against me; and a thousand times now 1 have been in the right against him day after day. But he pays no attention to what the En,?ead says. I have ｣ｯｮｾ･ ､ with him in the hall "Way-ofTruth. I was found right against him. I have contended with him in the hall "Horned-Horus." I was found right against him. I have contended WIth him in the hall "Field-of-Rushes." I was found right against him. I have contended with him in the hall "Field-Pool." I was found right against him. The Ennead has said to Shu, son of Re: 'Horus, son of Isis, is right in all that he has said.:" ｾｯｴｨ spoke to the All-Lord: "Have a letter sent to Osiris, that he ｭ｡ｙｊｾ､ｧ･ betwe.en the two youths." And Shu, son of Re, said: "Right a million Urnes IS what Thoth has said to the Ennead." Then the All-Lord said to Thoth: "Sit down and write a letter to Osiris, that we may ｾ･ ｲ what he has to say." So Thoth sat down to compose a letter to Osiris as follows: 'The Bull:" Hunting Lion; Two Ladies: Protector of ｾｯ､ｳＬ Curber of the Two Lands; Gold Horus: Inventor of mankind m.!'he beginning; King of Upper and Lower Egypt: Bull who dwells m On; Son of Ptah: Benefactor of the Two Shores who arose as father of ｨｾｳ Ennead. who lives on gold and all precious glazes: LIfe, prosperity, health I Write us what we should do about Horus and Seth, so ｾ｡ｴ we do not take action in ignorance!" (Ma.ny days) after !'hIS, the letter reached the King, the son of Re, Great m Bounty, Lord of Sustenance. He cried out aloud when the letter was read before him. He replied in great haste to where the All-Lord was with the Ennead, saying: "Why is my son Horus being defrauded when it was I who made you strong? It was I who made barley and emmer to nourish the gods, and the cattle after the gods, while no god or goddess was able to do it!" The (15, I) letter of Osiris arrived at the place where Pre-Harakhti was,. as he sat with the Ennead in the White Field at Xois. It was read to him and the Ennead, and Pre-Harakhti said: "Answer this letter of II. ANCIENT EG YPTIAN LITERATURE 222 Osiris for me quickly, and tell him concerning his letter: 'If you had not existed, if you had not been born, barley and emmer would yet exist!'" The letter of the All-Lord reached Osiris and was read before him. Then he wrote to Pre-Harakhti again, saying: "Very good is all you have done and what the Ennead has found to do! Maat has been made to sink into the netherworld! Now you pay attention to this matter! The land in which I am is full of savage-looking messengers who fear no god or goddess. If I send them out, they will bring me the heart of every evildoer, and they will be here with me!" What good is my being here, resting in the west, while all of you are outside? Who among you is mightier than I? But they have invented wrongdoing! When Ptah the Great, South-of-his-Wall, Lord of Memphis, created the sky, did he not say to the stars in it: 'You shall go to rest in the west every night, in the place where King Osiris is? And after the gods all mankind shall also go to rest where you are!' So he said to me." (Many days) after this, the letter of Osiris arrived at the place where the All-Lord was with the Ennead. Thoth received the letter and read it to Pre-Harakhti and the Ennead. Then they said: "He is right, he is right in all he says, the Great in Bounty, the Lord of Sustenance!" Then Seth said: "Let us be taken to the Island-in-the-Midst, that I may contend with him!" And he went to the island-in-theMidst. But Horus was declared in the right against him. Then Atum, Lord of the Two Lands, the Heliopolitan, sent to Isis; saying: "Bring Seth bound in fetters." So Isis brought Seth bound in fetters as a prisoner. Arum said to him: "Why have you resisted being judged and have taken for yourself the office of Horus?" Seth said to him: "Not so, my good lord. Let Horus, son of Isis, be summoned, and let him be given the office of (16,1) his father Osiris!" They brought Horus, son of Isis. They placed the White Grown on his head. They placed him on the seat of his father Osiris and said to him: "You are the good King of Egypt! You are the good lord of all lands for ever and ever!" Then Isis uttered a loud shout to her son Horus, saying: "You are the good King! My heart rejoices that you will brighten the earth with your lustre!" Then said Ptah the Great, South-of-his-Wall, Lord of Memphis: "What shall we do for Seth, now that Horus has been placed on the seat of his father?" Then PreHarakhti said: "Let Seth, son of Nut, be given to me to dwell with me and be my son. And he shall thunder in the sky and be feared." They came to say to Pre-Harakhti: "Horus. son of Isis, has risen as Ruler." Then Pre rejoiced greatly and said to the Ennead: "Jubilate' throughout the land, jubilate throughout the land for Horus, son of Isis!" And isis said: "Horus has risen as Ruler, life, pro'l'rrily, hr-uh lrl The Ennead IS in feast, heaven ill joy! [hey take garlands seeing Horus, 'Oil 01 I,i, Risen as great Ruler of Egypt. The hearts of the Ennead exult, The entire land rejoices As they see Horus, son of Isis Given the office of his father, Osiris, lord of Busiris." Colophon: It has come to a good ending in Thebes. the place of truth. NOTES 1: ｔｾ･ which ｭ ､ ｵ ｾ ･ All-Lord is the sun-god Re (or Pre) in all his manifestations Re-Harakhti, Alum, and Khepri. In this tale however ｾｲ･Ｍｈ｡ ｫｨｴｉ and Atum. ｡ｾ･ in some instances viewed as one ｾ･ｲｳｯｮ In some others as two distinct personalities. The Sacred Eye that Thoth ｰｾ･ｳ ｮｾｳ to the sun-god is a complex symbol which here signifies the kingship of Egypt. 2. Name of Osiris. 3. Or, "Ba, lord of Mendes"; he is the ram-god of the Delta town of Ａｲｬ･ｮｾ ｳＬ the metr?polis. of the Sixteenth Nome of Lower Egypt. By calllJ.1g him ｾ dweller In Sent (the island Sehel in the first cataract) he is associated With the southern ram-god Khnum. 4. Emending: iw to n. 5. ｾｨ･ ｅｮｾ｡､ is sitting as the supreme tribunal of Egypt called th ' e Council of Thirty. 6. Or, Bebon: a deity associated with Seth' see P Derchain RdE 9 ," . (1952).23-47. 7. This apparently means: "Go home." 8". In the dominant form .of the myth, Osiris and Seth were brothers But ..ｾ an ･ｶ ｾ older .tradition, Horus and Seth were brothers. The ｴｷｾ traditions are intermingled here. 9. The passage appears to be garbled, for the sun-god. has not spoken " 10. The .tale that ｉｳｩｾ tells Seth plays on the words for "cattle" and office which sound alike. II. Osiris is addressed as king of Egypt with a royal titulary of fiv names. e 12. The netherworld over which Osiris rules includes a place of punishment. and 224 ANCIENT EGYPTIAN LITERATURE THE REPORT OF WENAMUN P. Moscow 120 In its present state the papyrus consists of two pages with a total of 14,2 lines. The first page has numerous lacunae, and the end ｾｦ the story IS missing. The papyrus was written at the ｾｮ､ of the Twentieth Dynasty, that is to say, directly after the events which the report relates. ｾｨ･ｴ＿ｲ or not the report reflects an actual mission, it depicts a true ｨｬｳｾｯｦ｣｡ situation and a precise moment. It is the third decade of the reign of Ramses XI, 1090·1080 B.C., during which the k.ing yiel?cd ｾｯｷ･ｲ to the two men who shared the effective rule of Egypt: Herihor In the ｾｯｵｴｨ and Smendes in the north. The empire had been lost. and thus ｾｯ Simple an enterprise as the purchase of Lebanese timber could be depicted as a perilous adventure. What makes the story so remarkable is the skill with which it is told. The Late-Egyptian vernacular is handled with great ｳｵｾｴｬ･ ｹＮ ｾｨ･ verbal duels between Wenamum and the prince of Byblos, with their chan!?es of mood and shades of meaning that include irony, represent Egyptian thought and style at their most ｡､ｶ ｮ｣･ｾＬ What ｓｩｮｾ･ is for the Ｎｍｩｾ､ｬ･ Kingdom, Wenamun is for the New Kingdom: a literary ｣ｵｬｭ ｡ｾｬ＿ｮＮ The differences between them are not only that the one reflects political power and the other political decline, but more ｩＬＢ＿ｰｯｲｴ｡ｮｾｬｹ that.almost ｾｨ･ a millennium of human history has gone by, a time durn;tg ｾｨｬ｣ peoples of the ancient world lost much of ｴｾ･ｩｲ ｾｲ｣ｨ｡ｬｃ ｳｬｭｰｾ ｃｬｴｹＮ Wenamun stands on the threshold of the first millennium 8.C., a millennium in which the modern world began, a world shaped by men and women who were the likes of ourselves. . Publication: V. S. Golenishchev, RT, 21 (1899), 74-102. Gardiner, LES; pp. 61-76. M. A. Korostovtsev, Puteshestuie Un-amuna u tuu. (Moscow. 1960). .. Translation: Erman. ZAS, 38 (1900). 1-14. Erman. Literature, pp. 174-18.',. Lefebvre, Romans, pp. 204-220. .I. A. Wilson in ANET, pp. 25-29. Gardiner, Egypt. pp. 306-313. . E. F.del in Galhng, Texthuch, pp. 41-48. E. F. Wente in Simpson, ｌｬ･ｲ｡ｴｵ ＬＮｾｰ 142-155. Comments: C. F. Nims, JEA. 54 (1968). 161-164. Additional references will be found in the works cited. (1,1) Year 5,' fourth month of summer, day 16, the day of departure of Wenamun, the Elder of the Portal of the Temple of Amun, Lord of Thrones-of-the-Two-Lands, to fetch timber for the great noble bark of Amen-Re, King of Gods, which is upon the river and [is called] Amen-user-he.' On the day of my arrival at Tanis, the place where Smendes and Tentamun are,' I gave them the dispatches of Amen-Re, King of Gods. They had them read out before them and they said: "I will do, I will do as Amcn-Re, King of Gods, our lord has said." I stayed until the fourth month of summer in Tanis. Then Smendes and Tentamun sent me off with the ship's captain Mengebet," and I went down upon the great sea of Syria in the first ｭｯｮｴｾ of summer,' day 1. I arrived at Dor," a Tjeker town; and Bedel', ItS prmce. had fifty TALES 225 loaves, one jug of wine, (1,10) and one ox-haunch brought to me. Then a man of my ship lied after stealing one vessel of gold worth 5 deben, four jars of silver worth 20 deben, and a bag with 11 deben of silver; [total of what he stole]: gold 5 deben, silver 31 deben. That morning, when I had risen, I went to where the prince was and said to him: "I have been robbed in your harbor. Now you are the prince of this land, you are the one who controls it. Search for my money! Indeed the money belongs to Amen-Re, King of Gods, the lord of the lands. It belongs to Smendes: it belongs to Herihor, my lord, and (to) the other magnates of Egypt. It belongs to you; it belongs to Weret; it belongs to Mekmer; it belongs to Tjekerbaal, the prince of Byblos!" He said to me: "Are you serious? 'Are you jokingr" Indeed I do not understand the demand you make to me. If it had been a thief belonging to my land who had gone down to your ship and stolen your money, I would replace it for you from my storehouse, until (1,20) your thief, whatever his name, had been found. But the thief who robbed you, he is yours, he belongs to your ship. Spend a few days here with me; I will search for him." I stayed nine days moored in his harbor. Then I went to him and said to him: "Look, you have not found my money. [Let me depart] with the ship captains, with those who go to sea." [The next eight lines are broken. Apparently the prince advises Wenamun to wait some more, but Wenamun departs. He passes Tyre and approaches Byblos. Then he seizes thirty deben of silver from a ship he has encountered which belong« to the Tjeher. He tells the oumers that he will keep the money until his money has been found. Through this action he incurs the enmity of the Tjeker). They departed and I celebrated [in] a tent on the shore of the sea in the harbor of Byblos. And [I made a hiding place for] Amun-of-the- . Road' and placed his possessions in it. Then the prince of Byblos sent to me saying: "[Leave my] harbor!" I sent to him, saying: "Where shall [I go]? ------. If [you have a ship to carry me), let me be taken back to Egypt." I spent twenty-nine days in his harbor, and he spent time sending to me daily to say: "Leave my harbor!" Now while he was offering to his gods, the god took hold of a young man [of] hIS young men and put him in a trance. He said to him:' "Bring [the] god up! Bring the envoy who is carrying him! (1,40) It is Amun who sent him. It is he who made him come!" Now it was while the entranced one was entranced that night that I had found a ship headed for Egypt. [ had loaded all my belongings into it and was watching for the darkness, saying: "When it descends I will load the god so that no other eye shall see him." Then the harbor master came to me, saying: "Wait until morning, says the prince!" I said to him: "Was it not you who daily took time to 227 TALES ANCIENT EGYPTIAN LITERATURE 226 come to me, saying: 'Leave my harbor'? Do you now say: 'Wait this night,' in order to let the ship that I found depart, and then you will come to say: 'Go away'?" He went and told it to the prince. Then the prince sent to the captain of the ship, saying: "Wait until morning, says the prince." When morning came. he sent and brought me up. while the god rested in the tent where he was on the shore of the sea. I found him seated in his upper chamber with his back against a window, and the waves of the great sea of Syria broke behind (1,50) his head. I said to him: "Blessings of Amun!" He said to me: "How long is it to this day since you came from the place where Amun is?" I said to him: "Five whole months till now." He said to me: "Ifyou are right. where is the dispatch of Amun that was in your hand? Where is the letter of the High Priest of Amun that was in your hand?" I said to him: "I gave them to Smendes and Tentamun." Then he became very angry and said to me: "Now then, dispatches, letters you have none. Where is the ship of pinewood" that Smendes gave you? Where is its Syrian crew? Did he not entrust you to this foreign ship's captain in order to have him kill you and have them throw you into the sea? From whom would one then seek the god? And you. from whom would one seek you?" So he said to me. I said to him: "Is it not an Egyptian ship? Those who sail under Smendes are Egyptian crews. He has no Syrian crews."!' He said to me: "Are there not twenty ships here in my harbor that do business with Smendes? As for Sidon, (2.1) that other (place) you passed, are there not another fifty ships there that do business with Werekter and haul to his house?" I was silent in this great moment. Then he spoke to me. saying: "On what business have you come?" I said to him: "I have come in quest of timber for the great noble bark of Arnen-Re, King of Gods. What your father did. what the father of your father did, you too will do it." So I said to him. He said to me: "True, they did it. If you pay me for doing it, I will do it. My relations carried out this business after Pharaoh had sent six ships laden with the goods of Egypt, and they . had been unloaded into their storehouses. You, what have you brought for me?" He had the daybook of his forefathers brought and had it read before me. They found entered in his book a thousand deben of silver and all sorts of things. (2,10) He said to me: "If the ruler of Egypt were the lord of what is mine and I were his servant. he would not have sent silver and gold to say: 'Carry out the business of Amun.' It was not a royal gift that they gave to my father! I too. I am not your servant, nor am I the servant of him who sent you! If I shout aloud to the Lebanon, the sky opens and the logs lie here on the shore of the ｾ｡Ａ ｾｩ［･ me the, sails you brought to move your ships, loaded with gs a ＨｅｧｹｰｴｾＮ GIVe me the ropes you brought [to lash the pines] t h at I am to fell 10 order to make them for you ---. ------ that I am to make for you for the sails of your ships; or the yards may be too heavy and may break. and you may die (in) the midst of the sea For . t h e sky ever since he placed Seth beside . 11 makes th un d er III A.mun 2 ｨｾｭＮ ｾｮ､･ Ｎ Amun has (2,20) founded all the lands. He founded t em a ter havmg first founded the land of Egypt from which you have come. Thus craftsmanship came from it in order to reach th learning came from it in order to reach th: place where I place ｾｨ･ｲ I am! What are these foolish travels they made you do?" I said to ｨｬｾＺ "Wrong! These are not foolish travels that I am ､ｾＱｊ ｧＮ There IS no. ship on the river that does not belong to Amun. HIS ｉｾ the sea and hIS the Lebanon of which you say, 'It is mine,' It is a groWIng ground for Amen-user-he, the lord of every ship T I . King of Gods, who said to Herihor, my me. And he made me come with this great god. But look, you have let this great god spend these twenty-nine days moored in your harbor DId you dnot h know that he was here'. Is he not he who he was.' You are. prepare to over the Lebanon with Amun • its lord'. As t a your sa h f aggle ki ymg, t e ormer lOgS sent silver and gold: If they had owned life and health. they would not have sent these things. (2,30) It was in ｾ｡｣･ of life and health that they sent these things to your fathers! But men-Re, KIng of Gods, he. IS the lord of life and health, and he was ｾ･ lord of your fathers! They passed their lifetimes offering to ｡ｭｾＳｔｨｵｳ ｷ｡ｾＬａｭ･ｮＭｒ ｭ｡ｳｾ･ｲｓ mun. You too, you are the servant of Amun I If you . ill will r say 'I will . do' to Amun ' and wI'11 carry out hiIS b usmess hOu WI ive, you WIll prosper, you will be healthy; you will ｢ｾ b ･ｾｦｩ｣ｮｴ to your whole land and your people. Do not desire what to Amen-Re, King of Gods! Indeed. a lion loves his ossese ｯｾｧｳ sions: Have your scribe brought to me that I may send him t Smende.s and Tentamun, the pillars Amun has set up for the north hISｬ｡ｮｾＢ and they will send all that is needed. I will send him to them, saymg. Have It brought until I return to the south' then I h II refund you all your expenses.":" So I said to him.' s a He placed my letter in the hand of his messenger; and he loaded ｾｨ･ kefl, the prow:plece, and the stern-piece. together with four other h ･ｾｮ ogs. seven 10 all. and sent them to Egypt. His messenger who a gone to Egypt returned to me in Syria in the first month of WInter, Smendes and Tentamun having sent:. (2 ,40) ｾＮlour Jars an d one kak , . ｭｾｮＭｶ･ｳ ｬ of gold; five Jars of silver; ten garments of royal linen' ｾ･ｮ _rd-garments" of fine linen; five-hundred smooth linen mats: ｶｾＭｨ ｮ､ｲ･ ox-hides; five-hundred ropes; twenty sacks of lentils: an t rrty baskets of fish. And she had sent to me:" five garments of ｯｾ 228 TALES ANCIENT EGYPTIAN LITERATURE fine linen; five !lTd-garments of fine linen; one sack of lentils; and five baskets of fish. The prince rejoiced. He assigned three hundred men and three hundred oxen, and he set supervisors over them to have them fell the timbers. They were felled and they lay there during the winter. In the third month of summer they dragged them to the shore of the sea. The prince came out and stood by them, and he sent to me, saying: "Cornel" Now when I had been brought into his presence, the ,s,hadow of his sunshade fell on me. Then Penamun, a butler of hIS, intervened, saying: "The shadow of Pharaoh, your ｉｾ ､Ｌ has ｦｾｬ ･ｮ ｵｰｯｾ " And he was angry with him and said: Leave him alone. you. . "Lo k th As I stood before him, he addressed me, saying: 0,. e business my fathers did in the past, I have done it, although you did not do for me what your fathers did for mine. Look, the last ｯｾ your timber has arrived and is ready. Do as I wish, and come to load It. For has it not been given to you? (2,50) Do not come to look at the ｴ･ｲ ｯｾ of the sea. For if you look at the terror of the sea, you WIll see my own. I deed I have not done to you what was done to the envoys of :haem;'ese," after they had spent seventeen years in this land. They died on the spot." And he said to his butler: "Take him to see the tomb where they lie." I said to him: "Do not make me see it. As for Khaemwese. the envoys he sent you were men and he himself was a man. You have not here one of his envoys, though you say: 'Go and see your companions.' Should you not rejoice and have a stela [made] for yoursell, and it: 'Amen-Re King of Gods, sent me Amun-of-the-Road, hIS say on I . , . f ti b envoy together with Wenarnun, his human envoy, In quest,o ｵ ｾ er for the great noble bark of Amen-Re, King of Gods. I felled It; I . loaded it; I supplied my ships and my crews. [ let them reach Egypt so as to beg for me from Amun fifty years of hfe over and above my allotted fate.' And if it comes to pass that III another day an envoy comes from the land of Egypt who knows writing and he reads out, your name on the stela, you will receive water of the west like the gods who are (2,60) there." ", He said to me: "A great speech of admonition is what you have ｳ｡ｬｾ to me.'?" I said to him: "As to the many <things} you have said to me. if I reach the place where the High Priest of Amun ｉｾ and he sees you, accomplishment, it is your accomplishment that will draw profit t ｙｏｾ･ｮｴ off to the shore of the sea, to where the logs were lying, An, I saw eleven ships that had come in from the seaand belonged to t Tjeker (who were) saying: "Arrest him! Let no ship of his leave for t And the ｳ･｣ｲ ｴ｡ ｾ of t 1and 0 f Egypt!" Then I sat down and wept. is It it?" I sid t h rn: alol. prince came out to me and said to me: HW h at IS U 229 you not see the migrant birds going down to Egypt a second time? Look at them traveling to the cool waterl" Until when shall I be left here? For do you not see those who have come to arrest me?" He went and told it to the prince. And the prince began to weep on account of the words said to him, for they were painful. He sent his secretary out to me, bringing me two jugs of wine and a sheep. And ｾ･Ｎ sent me !entne, an Egyp,tian songstress who was with him, saying: SlOg for him! Do not let his heart be anxious," And he sent to me, (2,70) saying: "Eat, drink; do not let your heart be anxious. You shall hear what I will say tomorrow." When morning came, he had his assembly summoned. He stood in their mi?st ｾＬｮ､ said to the Tjeker: "What have you come for?" They said to him: We have come after the blasted" ships that you are sending to Egypt with our enemy." He said to them: "I cannot arrest the envoy of Amun in my country. Let me send him off, and you go after him to arrest him." He had me board and sent me off from the harbor of the sea. And the wind drove me to the land of Alasiya." Then the town's people came out against me to kill me. But I forced my way through them to where Hatiba, the princess of the town was. I met her coming from one of her houses to enter another. I saluted her and said to the people who stood around her: "Is there not one among you who understands Egyptian?" And one among them said: "I understand it." I said to him: "Tell my lady that I have heard it said as far away as Thebes, the place where Amun is: 'I f wrong is done in every town, in the land of Alasiya right is done.' Now is wrong done here too every day?" She said: "What is it (2,80) you have said?" I said to her: "If the sea rages and the wind drives me to the land where you are, will you let me be received so as to kill me, though I am the envoy of Amun? Look, as for me, they would search for me till the end of time. As for this new of the prince of Byblos, whom they seek to kill, will not their lord find ten crews of yours and kill them also?" She had the people summoned and they wcre reprimanded. She said to me: "Spend the night -------" NOTES 1. The year date is reckoned by the "Renaissance Era" introduced by Herihor in the nineteenth regnal year of Ramses XI. The month dales given for the beginning of Wenamun's journey are garbled and require emendation. This first date might be emended to "second month of summer." 2. The name of the great processional bark of Amun of Thebes. 3. ｓｭ･ｮ､ｾＬ the ruler of Tanis, subsequently became the first king of the Twenty-First Dynasty. The fact that, in the tale, his wife Tentamun ANCIENT EGYPTIAN LITERATURE 230 is always mentioned together with him suggests that she was an important person, perhaps a Ramesside princess. who shared the rule with her husband. 4. The captain is a Syrian, and so apparently is the crew; but the ship is in the service of Egypt. 5. Emend to: "first month of the inundation," 6. A pon town on the coast of northern Palestine. controlled by the Tjeker, a people belonging to the "sea peoples" who, having failed to invade Egypt, had settled on the Palestinian coast. 7. Le., the stolen money was intended fOT the persons with whom Wenamun expected to do business. 8. The statuette which represented Amun in his aspect of protector of travelers. 9. Le., the man in a trance says to the prince. 10. Or, "for (the transport of) the pinewood." 11. Wenamun claims that Syrian crews who sail for Egypt are Egyp.. tian crews. 12. Seth was equated with the Syrian Baal and both were storm gods. 13. The gist of the prince's speech is that, though Egypt was created by Amun before all other lands and is thus the motherland of all the arts , the civilization of Syria is now fully grown and no longer dependent on Egypt. 14. I.e., after Wenamun has returned to Thebes, his master Heriherj will reimburse Smendes and Tentamun. 15. The nature of bId is not known. In BIFAO, 57 (1958), 208-209, J. Cerny suggested the meanings "awning," and "veil." To my knowl..." edge Egyptian art never depicts the wearing of veils. 16. Tentamun had sent a personal gift to Wenamun. 17. An Egyptian in the service of the prince of Byblos. 18. We do not know to whom the prince is referring. A Khaemwese served under Rarnses IX. 19. This reply of the prince seems to be ironic. 20. Le., Wenamun has now been abroad for more than a year and l' thus witnessing for the second time the annual flight to Egypt of migra tory birds. 21. It looks as if the verb imin, "to beat," is here used idiomatically al. curse word. Cj. the name ｾｮｬｦＬ ＭｴＳ given to a lonely foreign place . P. Anastasi IV.I2,6 (Gardiner, LEM, p. 48.) 22. Alasiya is thought to be Cyprus, but the identification is n certain. 23. The remainder of the report is lost. Indexes Indexes I. DIVlt';ITIES Amen-Re, 26, 31, 35, 38, 4:J, 44, 45, 46,52,53,105,106, III, 112, 168, 169, 172,224,225,226,227,228 Amen-Re-Atum, 41 Amun, 3, 5,16,18,21,25,26,27,28, 30, 31, 32, 33, 39, 40, 41, 42, 43, ＴＬＱＳＶＷｾＵＮＰ 62, 6:J, fi4, 65, 66, 67, fi8, 69, 71, 72,76,81,85,86,87,89, 105, 106, 107,109, III, 112, 115, 122, 171, 173,188,197,213,224,226,227, 228, 229, 230 Amun-of-thc-Road, 225, 228 Anat, 215 Anubis, 16,86,92, 197,203 Apopis. 89, 100, 103, 153 Astarte, 42,2J5 Aten,6,25,26,27,29,44,45,48,49, 50, 51, 83, 84, 85, 86, 87, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 153, 161, 172,206,215 Atum, 28, 40, .03,62, 86, 89,120,214, 215,216,218,222,223 Baal, 64, 67. 69, 71, 230 Baba, Babi. Bebon, 128,216,223 Banebdjede, 215, 216 Bastet, 127 Bata, 197, 20:J Ennead, Enneads (= Nine Oods). 16. 18,26,52,54,55,57,75,82,83,84, 102, 103, 109. 110, 11:1, 120,207, 211,213,211,215,216,217,218, 219,220,221,222,223 Ceb, 40, 82, 83, 84, 85,122,130,198 lIapy, 18. 19, 21, 44, 4", 85, 94, 98, !)9. 100, 17·1, ｽ［ｉｾ lIarakhti, 2fi, :1 I, :19, 8fi, 87,89, 102, 12·' l lnrmakhis. :m. ·1:l Hathor, Hathors. 16, 184, 186, 198, 199,200,207,216,219 Horus, 18,29,32,38,39,41,53,54, 56,74,81,84,86,87,128,132,149, 197,214,215,216,218,219,220, 221,222,22:J Horus (as designation of Pharaoh), 25,26,27,30,38,39,42,43,49,52, 53, 74 Iadet. 189 Isis, 16,28,39,54,56,83,84,85,214, 216,217,218,219,220,221,222, 223 Kamutef, 26, 174 Khentamentiu (Foremost-of-thewesterners). 16, 85 Khepri, 26, 86, 87, 88, 89, 216, 223 Khnum, 87,121,154,207,223 Khons, 174 Mertsegcr, 107, 108 Min, 16, 127, 131, 119 Min-Kamutef, 149 Mont, 32, 41, 42, 60, 62, 6:J, fi4, 66, 67, 69, 70. 71 Mut, 46, 70, 72, 174 Nefertcm, 127, 189 Neith, ss, 215, 216, 221 Nekhbet, 16, 20, 21 Nekhebkau, 127 Nernty, 216, 217, 218 Nephthys, :J9, 131 Nepri, 84, 122 I\: un, 16,45,47,82, 127,198,199 Nut, 28, 41, 82, 8:1, 87, 88,122,198, 21S, 216, 222 Ogdoad (= Eight Gods), 122 Onuris, 214, 215, 216 Osiris, 6. 16, 20. ｾＹＮ 54. 56, H I. H4. HIl, 86, 92, 100, 101, 10:1, ll ti. 121, 235 INDEXES INDEXES 234 123, 130, 131, 132, 197,214,215, 216,218,221,222,223 Ptah,44,47,52,53,54,57,64, 76, 78, 100, 101, 103, 107, 109, 110, 120, 122,174,189,190,197,214,221, 222 Ptah-Sokar, 16,21,101 Ptah-Tatenen, 55,215,216 Re and Pre, 18,20,25,26,28,29,30, 31,33,39,40,41,42,43,44,45,47, 49,50,52,53,54,55,57,60,62,63, 64,70,71,72,74,75,76,77,78,81, 83,85,86,87,88,89,91,92,93,94, 95,96,97,99, 101, 102, 122, 123, 124,129, lSI, 160, 161, 174, 197, 198,199,202,206,214,215,216, 221,222,223 Re-Atum,215 Re-Harakhti and Pre-Harakhti, 49, 50,55,60,71,91,93,96,201,206, 207,208,215,217,218,219,221, 222, 223 Renenutet, 130 ResheI,42 II. ｋｉｾｇｓ Sahyt, 120 Sakhmet, 62, 70, 101, 189, 199 Sakhmet-Wadjet, 120 Seth,Sutekh,6,32,39,57,62,63,64, 66,67,71,75,78,81,120,121,197, 214,215,216,217,218,219,220, 221,222,223,227,230 Shu, 49, 50, 74, 75, 78, 91, 93, 96, 124, 130, 149, 197, 198,214,221 Sia, 27 Sobk, 130, 132, 21:) Sokar, 174 Sothis Ｈｾ Sirius), 16 Ta-tenen, 'Ta-tjenen , Tjenen, 74, 76, 78 Tefnut, 149, 198 Thoth, 16,21, 85,100,101, 102, 103, 113, 114, 120, 122, 131, 132, 156, 162,163,168,210,214,215,216, 219,220,221,222,223 wennofer. 17,55,84,8:), 125, 149, 214 Wepwaut,39 AND QUEENS Ahmes-Nefertar i, 136, 145 Merneptah (Banerc-meramun), 5, 6, Ahmose, (Nebpehtire), 3, II, 12, 13, 43,72,73,74,75,76,77 Nefertiti Ｈｎ･ｦ ｲＭｮ｣ｦｲｵｾ｡ｴ｣ｮＩＬ 19, 50, 14, 145 Amenhotep I (Djeserkare), 3, II, 13, 93, 9.'>, 96, 99 Ni-user-re, 175 15 Amenhotep II (Aakheprure). 4, 5, 39, 40, 42 Amenhotep III (Nebmare}, 4, 5, 6, Ramses II (Lserrnare-sotpenre). 5, 6, 52,56,57,59,60,62,63,64,68,71, 35,43,44,45,46,47,73,86,88,89 72,73, 197 Amenhotep IV (Neferkheprure Akhenaten), 4, 5, 6, 43, 48, 49, 50, Ramses III, 5, 35, 197 89,90,91, 92, 93, 94, 96, 99, 100 Ramses V, 214 Ramses VI, 197 Haremhab (general, later king), 100, Ramses 1X, 230 101, 102, 103, ns Ramscs xr, 5, 224, 229 Hatshepsut (Makare), 3, 15, 25, 26, 29, 34 Seti I (Menmare), 5, 35, 43, 52, .;3, Intel, 115, 176 Khafra, 39, 42 Khufu,42 .H, 55, 56, 197 Smendes (regent, later king), 5, 224,' 225,226,227,229,230 Tao II (Seqenenre), 12, 14 :rentamun, 224, 226, 227, 229, 2:,0 I hutmose I {Aakheperkare) 3 II 14, 15, 25, 26, 27, 29 " , Thutmose II, 3 Thutmose III (Menkheperre) '1 ｾ II, 14,21,29,30,33 34 '38" 43,48 ' "'" Thutmose IV, 4 Tutankhamun, 100, 103, 197 35' III. PERSONAL NAMES Aata, 13, 15 Kanakht, 149 ,Abana, 5, 11, 12, 14 Khaemwese, 228, 230 Ahmose,5, II, 12, 14, 15 Khakheperre-sonb, 177 Akhtoy,22 Khay, 107 Amenemone, 72, 114 Khety, 177 Amenemope, 7, 104, 146 147 149 Khonshotep, 144, 145 ", 162, 163,203 Mahu,90 Amenemwia, 72 Mehy, 183, 186, 191 Amenmose, 6, 81,85 Meketaten, ,")0 Anubis, 197,203, 207,208, 209 Mekmer,225 Any, 90, 92,104,135,136 144 145 Menena, 68, 70 '" 146, 162 Mengebet, 224 Apy, 90, 92 Meremope,210 Ay (courtier, later king) 6 90 92 93 Meretaten, 50 "'" 94, 96, 100 Merey, 75, 76 Baba, 12 Meryre, 90, 92 Baket, 81 Nakhtarnun, 106, 107 Bata, 197,203,207 208 209 210 211 "" Nakht-Sobk, 187 Beder. 224 Nebmare-nakht,168 169 171 172 Ennana, 203, 210 Hardedef, 177 Hatiba,229 Henut,85 Herihor (high priest of Amun) 5, 224, 225, 227, 229, 230 ' Hor,6, 86,87, 88,89 Hor-em-maakher 149 Hori, 210 ' 175 "" Nebre, 105, 106, 107, 110 NeIerabu, 107, 108, 109, 110 Neferhotep, 115 Nelertari, 81, 85 Neferti, 177 Joseph, 203 Paheri. 5, 11, 12, 15, 17 18 192021 Pay, 106 ' , , , Pemu,162 Penamun, 228 Pentwere. 72, 114 Peshed,106 Potiphar, 203 Ptah-emdjehuty, 177 Ptahhotep, 24, 146, 163, 177 Kagab,210 Kaires, 177 Kam,19 Raia, 173 Rekhmire, II, 21, 22 Reonet, 12 Irnhotep, 177 Intef, 103 Itruri,ll,19 236 Sent, 103 Senu, 162 Sinuhe, 197, 224 Suti, 6, 86, 87, 88, 89 Tawosre, 149 Tentne, 229 Tetian, 13 INDEXES INDEXES Tjekerbaal, 22'> Tutu, 90, 92 Wenamun, '>, 8, 197, 224, 22,;, 228, 229,230 wenemdiamun, 16R, 169, 171. 172 Werekter, 226 weret. 225 IV. GEOGRAPHICAL AND ETHNICAl. TERMS Dcndera (Iunet), II, 17.21 Abu Simbel, 57 Abydos, 16,52,54,55, '>6, 57, 82, 8'> Djahi, ss. '18, 60, 72 Djedu. See Busiris 86, 149, 162 Djefcr. 127 Akhct-Aten (Amarna). 49, 50, 51,91, Djefti, 31 95, 96. See also Amarna Dor,224 Akhmim (Panopolis) 162 Akkadian, 4 Edlu,52 Alasiya. See Irs = Alasiya Aleppo. See Khaleb Edjo. 173 . El-Balamurr. See Amuns Island Amarna. EI-Amarna, 4, 5, 0, 48, 89, Elephantine. See Yebu 90,92, 110. See also Akhet-Atcn EI-Kab. See Nekheb Amor. 64 Amun's Island (El-Balamu n), 213, Esna. See Iunyt Euphrates, 3, 11,36,203 214 Andjty, 81, 126 Fayyum. See Lakeland Aruna, 31, 34 Fenkhu,41,129 Arzawa. 61, 62, 64, 66 Gaza,30 Ashkelon, 77 Gezer,77 Ashru, 46, 174 Giza, 21, 39, 86, 103 Asia, Asiatic, Asiatics, 3, 4, 13, 29, Greek, 81 33,36,37,41,43,46,52,65,73 Assuan,25 Heliopolis. See On Avaris, 11, 12, 13 Heracleopolis Magna (Hues). 81, 85, Babylonian. 4 126, 199 Behdet. 53 Herenker'u, 34 Bowman, Bowmen, 13, 14,36,40,47 Hermopolis Magna (Khmun, Un), Bubastis 126 81, 85, 101, 102, 113, 114, 122, Busiris (Djedu), 81, 85,86, 127,223 126, 132, 156 BULO, 45, 47 Hermopolitan, 48 Byblos. 5, 224, 225, 229, 230 Hesret, 102 Canaan, 77 Hieraconpolis. See Nekhen Carchemish, 61, 62, 64, 67 Hittite, Hittites, 4, 5, 57, 58, 59. Coptus, 211, 213 also Khatti Crete. See Keftiu Hnes. See Herac1eopolis Magna Cyprus, 38, 230 Hut-ka-Ptah,74 Huy, 127 DaTdany, 61,62,64,67 Hyksos, 3, 5,11,12,15 Deirel-Medina,6, 104, 105, 107, 109, Hypselis, See Shashotep 110, 135, 193 S,' Imu, 127, 199 Indo-Arianv Sf Indo-European, 5 Inesa,61 Inuges, Nuges. 34, 64 Ipet. Southern Ipet (Luxor), 44, 4!i, RR. See also Luxor Ipet-sur (Karnak), 14, 15,26, 27, ｾｬＬ ＴｾＬ H8, H9, 105. See also Karnak l pu, 149, 162. See also Akhmin (Panupolis) Ironama,64 Irs = Alasiya (Cyprus?), 38, 229, 2'10. See also Cyprus It-un. 61, 6·1, 65, 66 Israel, Israelite, 73, 77, 147 Isy, 37, 38 Iurtet, See Dendera Iunyt (Esna), II, 15,20,21 Kadesh , 3, 6, 30, 32, 34, 57, 5H, 59, 60,61,62,63,64,65,69,73 Kal, 211, 213 Karkisha. 61, 62, 64, 67 Karnak, 21, 25, 29, 35, 46, 47, 48, 57,73,89. See also Ipet-sut Kedy, 30, 61,62,64 Kefciu (Crete), 37, 38 Keshkesh, 61,64,65 Khaleb (Aleppo), 57, 60, 61, 62, 65, 67,72 Khatti, 60, 61, 62, 64, 66, 67, 69, 71, 7'2, 77. See also Hittite, Hittites Khetri, 126 Khent-hen-neler. 13, 14 Kheraha. 126 Khmun. See Hermopolis Magna Khor, 30, 77,98, 201 Kizzuwadna, 64, 65 Kry, 46 Kush (Nubia), 13,46,98,210. See also Nubia Lakeland (Fayyum), 126, 132 Lebanon, Lebanese, 38, 47, 72, 224, 226, 227 Lctopolis. See Sekhem Luka, 61, 62, 64, 65,66 Luxor, 44, 57, 89. See also Ipct. Southern Ipet Libya, Libyan, Libyans, 5, 13, 73, 74, 7,,>,76, 78 Maaty, 126, 129 Maryan. 34, 35 ｦｩｾＬ h'1. lifi Ml'djai, 77, 7M Ｌｯ､ ｩｾＧｬｍ :\, 2!1, ,10, :1I, ,l2, 'l,J, 34 ｍＨＧｭｰｨｩｾＬ MC'llIphitt" 12,22,42,74, 7,\ 71i, 78, W" 100, 126, 127, 189, 222 Melulc's, 22:\ Mr-shwcsb. 7·1 Mesopotamia. Mesopotamian, 38, I!JM Miuuml. Mitunnian, :1,4,37,38,203 Mount Yal, 211, 213 Mushaner, 61, 62, 64 Masa, fi I, Nahrin, 14, :10, %, 61, 62, 64, 201 Napata, :1 Nau, 77, 78 Near East, Pi Nekheb (EI-Kab), II, 12, 14, 15, 17, 19,20,21 Nekhen (Hicraconpolisj. 16, 20, 21, 4';, 47 Nine Bows, 36, 40, 45, 46, 47, 53,74, 77, 175 Nubia, Nubian, Nubians, 3, 4, II, 13, 14, 15,36,37,39,47,52,55,144, 170, 213. See also Kush Nuges. See Inuges On (Heliopolis), 26, 39, 40, 55, 57,73, 75, 76, 81, 85, 92, 103, 120, 126, 127, 128, 199,214,215,216,221 On, Southern ("Heliopolis of the South" ｾ Thebes), 26, 29, 66, 76, 78 Orontes, 57, 60, 62, 63, 64 Palestine, Palestinian, 3, 4, I r, 34, 3M, 72, 73, Ｒｾｏ Peqer. 101 Per - Ramesse - merarnun - great - ofvictories, 71 Pidasa. 61, 62, 64 Punt, 38, 47 Qina. 31, 32, 35 Rarnesse-meramun, 63 Redesiya, 52 Retjenu. 14,37,38,45 Rostau, 16,85,101, 126, 128 Sais, 127,221 Sekhem (Letopolisj, 81, 85 Semitic, 4 Senu, 149, 162. See also Akhmim (Panopolis) INDEXES 238 VI. SOME MAJOR CONCEPTS TbinisvThis 16, 149 Setit (Sehel), 215, 223 Thrones-of-the-Two-Lands (Temple Shabtuna, 60, 61, 64 of Karnak), 16,25,26,28,31,35, Sharuhen, II, 13, 30 43,44,45,46, 105,224 ghashorep (Hvpselis}, 81,86 Tjebu, 127 Shat,37 'fjehenu, 37,47, 75, 77 Sherden, 63 Tjeker, 224, 225, 228, 229, 230 Shosu, 60, 72 Tjemeh,74 Sidon, 226 Tunip. 60, 61 Sile, 30, 63, 172 Tyre. 225 Siu!, 127 Ugarit, 61, 62, 64, 65 Soleb,48 Un. See Herrnopolis Southern Ipet. See Ipet Syria, Syrian, Syrians, 3, 4,11,14,30, Utjen, 127 34,38,43,44,57,68,72,73,144, Utjentiu, 37 170, 172, 203, 224, 226, 227, 230 Valley of the Pine, 63, 72, 206, 207, 208 Taanach,31 Wadi Mia, 52 Wensi, 127 Ta-wer, 149, 162 White-Wall, 81 Tekten, 77, 78 Tent-taa or rjent-aa, 13, 15 Thebe" Theban, 3, 4, 5, 11, 15, 21, Xoi" 221 29,30,32,38,39,42,43,44,45,46, Yanoam, 34, 77 47,52,53,62,63,64,68,70,72,78, Yebu (Elephantine), 16,21,44,54, 56, 65, 168, 199 86, 89, 104, 105, 106, 107, 108, 109,110,115, 168, 173, 174,214, Yehem, 30, 34 Yerdj,30 223, 229, 230 Tanis 224, 229 V, EGYPTIA;\I WORDS lmyw iww, 38 imyw nbwt.sn, 38 imyw 1)3t t3, 39 tri rmt, 145 tr.n. 189 Isy m, 56 Ito, 29, 86, 103 -sg, 162 w31), 107, 110 wnl),211 wh3, 162 b-S, b-, 163 bw3t, 175,214 bhn,186 p3 'p n h3i, 109 m ky dd. 191 m3rw,47 mh1,191 mhrnh, 192 m,\)n,47 mk,24 mg3, 15 239 INDEXES hwty, 163 hmhmt,38 J:>3((, 47 J:>y,163 J:>rd, 227, 228, 230 ,3,1' n Bwt.f, 175 ami sow, 146 ,mn,211 smt snw, 14 ,om-Ib,24 ssdw, 89 'df3 tr. 168 s3w, 175 asp. 146 1;.n1;.n, 230 g',so hry, 29 t3i-r, 162,203 t3i tp-r, 203 dbh, 175 dmi n, 24 df3,86 9rt, 146 ｂ｡Ｒ［ＺｾｯｵｉＬ 17,81,85,101,102,115, Oat, "netherworld," 17, 18,55,57, 82, 98, 99, 103, 106, 1.02 Ka, "vital force," "personality," 17, 18, 25, 26, 38, 44, 49, .06, 68, 76, 81; 8.0, 91, 92, 94, 9.0, 96, 97,101, 102,105, 107, 108, 121, 123, 177 Maat, "order," "truth," 'Justice," and personified a, goddess, 7, 43, 48, 49,50,55,60,71,74,7.0 76 77 82 84,85,88,91,93,94 95 '96' 99' 101,107,109,110,123,1'25,'126: 127, 128, 129, 132, 158,222