Instruction of Amenemope (with other Egyptian wisdom texts)

634, <> = — WR OS wx } = so KOS AINA, = elQe “WI ORAS oY OK NT KB THE TEACHING OF AMEN-EM-APT ~ 233 Col. XXVII. ae all Jigga GW ose, Jag 7 690, {Se ORK nn ww UES 540. (I LIN Fab i [JX OU mie 2 - Boe wale SI KR ht wot heh 12 ho KB NO eee aS Sel sD 2 UNS UBS Me bh 2 ua Qo = S Mm ee, a7. © S14 bs LB ek Nea os, | he OL spe BIS W& ~ Col. XXVII. i | 549. ET 1s Semis is Bete) i680. eee ee Hie i loop it Si 4s a: THE TEACHING OF THE SCRIBE ANI, WHICH WAS WRITTEN FOR HIS SON, KHENSU-HETEP. The Teaching of the scribe Ani is preserved in a hieratic papyrus which was written under the XXIst or XXIInd dynasty, and now forms No. 4 of the Collection of Papyriin the Egyptian Museum in Cairo. This papyrus is said to have been found, together with other Egyptian papyri (Nos. 5 and 7, according to Mariette’s numbering) and a collection of Coptic letters written on papyrus, in a wooden box in the tomb of a Christian monk at Dér al-Madinah, or Western Thebes. Papyrus No. 5 contains part of the Demotic text of the story of Khamuas, the great magician and son of Rameses II, and No. 7 contains prayers in the hieratic character addressed to the hours of the night, and a description of them. If all these documents were found together in the tomb of a Christian monk it is difficult not to assume that this monk (who lived at a time when the knowledge of the old language is commonly supposed to have died out) was a student of ancient books of moral precepts, and could read and understand works written in the hieratic and Demotic characters. The hieratic text of the Teaching of Ani was published by Mariette in Papyrus Egyptiens du Musée de Boulaq, Paris, 1871. A description of the contents of the text was published by E. de Rougé in the Moniteur for August, 1861,

and a full translation of it in Comptes Rendus des. Séances de l’ Académie des Inscriptions et Belles Lettres, Paris, 1871, pp. 340-350. A short account of the papyrus was published by Maspero in the Journal de Paris, Mars, 1871, and Chabas republished the hieratic text, with a hieroglyphic transcript and a French translation with a commentary, in L’£eyptologie, Chalon, 1871-1878. The Teaching of Ani was also treated at considerable length by Amélineau in his La Morale Egyptienne quinze siecles avant notre éve, Paris, 1892. In this work he printed a hieroglyphic transcript and a French translation, and enunciated the view that the composition was not the work of Ani, but of his son, Khensu-hetep. This view is not generally accepted. Although the papyrus No. 4 cannot have been written earlier than the XXIst dynasty, it is not at all certain that the composition itself does not belong to a much earlier period The papyrus lacks one or more columns at the beginning, so it is impossible to know the contents of the title of this Teaching, and how the opening lines ran. Parts of them are given in the fragments printed on Plate 15 of Mariette’s edition, but the text does not become understandable until we reach Plate 16, line 1. There we have :—

1 A scribe’s tablet at Berlin (see Aegyptische Zettschrift, Bd. 32 (1894), p. 127) contains the opening words of a copy of the Teaching of a scribe called Ani, l & a Q4 “WP who is there said to be of the “‘ house of King Nefer-[ka]-Ra-Tera,” and it has been suggested that this king is no other than the Nefer-ka-R4-terr, ( oh U 5 Ge], who is mentioned in the two Abydos King-Lists (Nos. 49 and 23). If this Ani be the author of the Teaching here described, the work must have been written before the XIIth dynasty. ‘ez agnpd “7 amo; “(apqaumpy pa) snahdog YYIRT 92 WoL ‘daqaynsuorpyy UOS ST] IOF FOIA OGIO Vy} IW 7eYY Surpoeoy, WL, eames S015 SP aa Us yaaa saypts 4 i la Sa ORGY Wi Kresge Cerin yt piers mae. ap es SNEAK iS ¢alontd eT CLM ayers Sgt 17 ray re: Pua i asi ORS rar YT an (24 ¢ : fete laps shacrin wap Ssucat peter nas ae RRA tent a ep te 2 Sage 39h gee? srrmaueaie sbrcarrecrenesonounpsly iy ks a cdi as sey, AM rss ae wd ce EAS heen Mere nike herein a I. Work a woman (i.e., marry a wife) whilst thou art a young man; she will produce thy son. If thou dost produce thy son whilst thou art still young, thou wilt be able to train him to become a proper man. Good is it for a man if his men (i.e., posterity) are numerous, [and] he will be applauded by reason of his children.

II. Make (t.e., celebrate) the festival of thy God, repeat continually his praises. God (literally, Gods) is angry with the man who breaks (or invades) his ordinance. Establish (or, set up), witnesses round about thy offerings. He who has done this has [done] most excellently for himself. III. If it be that a man comes to seek for thy opinions (or, views), I pray thee to let it cause thee to sink thyself in the writings of the past. IV. The opportunity having come [and let pass], one may seek [in vain] to seize another. V. Let His (7.e., God’s) Will be exalted. Singing, dancing, and incense form his service (or, perhaps, form his meat and drink). The receipt of homage is among what belongs to him. Offer these things to the god, so as to magnify his name. VI. If there be a man who is drunk, go not into his presence (?) at the instigation of another, even though his making [thee] to enter would make thee honoured (or, revered). VII. Look not too closely at the behaviour of a neighbour in thy (his?) house. Whatsoever thine eye sees thou shalt hold thy peace. Describe it not to any person in the street, lest the man who hears of it shall later inflict upon thee a punishment of a serious character {and perhaps] death.

VIII. Guard thyself well against the woman from the outer district who is not known in her town (or, quarter of the city). Cast no longing glances after her as do those who are like to her, and have no carnal intercourse or other relation with her. She is a deep ditch (or, lake), and where her currents will lead no man knows. When a woman, whose husband is absent from her, [shows her] beauty and invites thee to her every day, saying that there are no witnesses present, and puts her net in position [to snare thee], it is a great, abominable deed deserving the death penalty for a man to hearken to her, even if she has not succeeded in her object... . Yet men will commit abominable deeds in order to gratify this one passion (?). IX. Go not in and out of the town-council, so that thy name may not stink. X. When an interrogation in court takes place, multiply not thy words. Hold thy peace and thou wilt occupy a favourable position. Make thyself no mere tongue-wagger. XI. Noisy, vain repetitions are an abomination to the sanctuary of God. Pray thou thy prayer with a loving heart, all the words (or, petitions) are hidden. He will do for thee all that is necessary for thy daily needs; He will hearken to thy supplications, receiving thine offerings.

XII. Pour out libations to thy father and to thy mother, who rest in the cemetery in the mountain. The water is a witness for those who offer what is due, or what is acceptable to the gods Fail at todd this 2 ye what thou doest thy son shall do for thee. XIII. Undertake nothing as the result of having drunk beer, for if thou dost, words which can have a second meaning may come forth from thy mouth without thy knowing it. When thou fallest down and breakest thy bones (or, members) there will be no one there to put out his hand [to help thee]. Thy boon companions will stand up and say, “‘ Away with this drunken beast !’’ When people come to have speech with thee they will find thee lying prostrate on the ground, and thou wilt be as helpless as a little child. XIV. Go not forth from thy house to any place with which thou art not acquainted ; have no hankering for it. Eat at any place which thou lovest, remember that [place] which thou knowest. XV. I pray thee to set before thyself the path that must be traversed, and let old age testify to thee this fact. Thou must be found to have prepared for thyself a fine tomb in the cemetery in the mountain, which shall be the Tuat (?) that shall hide thy body. I pray thee to set it before thee in the midst of thy daily occupations and the business under thy eye. [Do this] even as did the very ancient ones who [now] rest in their sepulchres (?). The man who does thus on his own behalf suffers no calamity, and it shall be well with thee if thou also art furnished with thy tomb (or, domain). Thy messenger shall come to thee to take thee, he shall find thee provided with a tomb, assuredly thou shalt have no anxiety. Verily his terrifying form will come and set itself before thee ; say not, ‘‘ I am too young for thee to snatch me away.” Thou knowest not thy death (t.e., how or when it shall be). Death comes and bears away the child who is at the breast of his mother, as well as the man who has reached old age.

XVI. Behold, I will declare unto thee also other good advice whereon thou shalt meditate in thy heart. Act upon it and thou wilt become a good man, and evil hap of every kind shall be far from thee. XVII. Take good heed to avoid the man of evil finer, © eee oie pea pape Keep thyself far from men who act crookedly, and make none of them thy companion. [On the other hand] XVIII. Be friendly and associate thyself with one who is just and true, when thou hast observed the manner in which he acts. Thy rectitude will take possession of his balance; their....... strengthen thy hand to him that is in thy house, - since thy possessions are under his care. XIX. Let not thy hand waste thy goods on a man whom thou knowest not; he comes to thee [bringing] ruin. When [thy] goods are placed in their storehouses (?) he comes to thee as one who reports, and he has the safe keeping of thine own possessions. Thy people will find him on thy road. XX. Gifts being made to the small man, he acquires the [greatness of the] great man, even as does a brick built up (?) [with others].

XXI. Teaching in the house is life; by the use of correction (or, chastisement) thou thyself shalt find it. XXII. Let thine eye be open, so that thou dost not come out as a beggar. The man who becomes one of the many inert, helpless folk will never be applauded as is the man who has marked out the course of his life. XXIII. Open not up a friendship with the slave of another man. If his name stinks it will become a matter for evil report; if he be a great and important man, though unknown [to thee], he will rise up, and an answer must be returned to him concerning the theft of his servant, whom he will seize with his hand, and he‘will follow after him and command him to safeguard that which was in his [master’s] house. [If thou doest this] thou wilt sorrow, saying, ‘‘ What shall I do?” and all thy household will upbraid thee, to make thee to know upon earth that a man seeks to found a house [for himself]. XXIV. Thou markest out an estate and settest bounds to it. Thou makest the forepart of it into arable land to produce fodder and fencest it in, thou plantest avenues of sycamore trees round about thy house, thou fillest thy hand with flowers of every kind, so that thine eye may gaze upon them, but in spite of all this, thou wilt feel discontent. Lucky is the man who does not forsake these things.

XXV. Fill not thy heart with love for the possessions of another man ; guard thyself [against this], and do it not. Support not thyself with the things that belong to another man unless he has made them enter thy house. XXVI. Build thou a house for thyself when thou findest enmity in a dwelling shared with others (?). Say not :—The father of my mother Sesra NOUSE. 5. When thou goest to divide the property with thy brethren the granaries shall be thine. XXVII. God grant that children may be born to thee whom thy father knows. As for him that is in want, let every one have his fillin his house ; be thou his girdle wall. Make none destitute at thy desire, for it is God Who provides that whereon men live. XXVIII. Sit not whilst another man stands, if he be older than thyself, or if he has attained to a higher grade in his profession than thyself. XXIX. A man cannot expect to attain to a good disposition if he speaks with an evil intent. XXX. Make thyself to walk daily in the path of thy hands (7.e., a correct path), and thou shalt ~ succeed in reaching the place whither thou wouldst go (?)

XXXI. What is there that remains (or, continues) to be spoken about every day? A profession carries with it its regulations (or, obligations). A woman must necessarily talk about (or, discuss) her husband, a man in office must discuss his work. XXXII. Make use of no evil speech towards any who comes (?); a word [dropped] on the day of thy gossiping may turn thy house upside down. XXXIII. If thou findest thyself able to keep an even mind during the time when thou art friendly with everybody, when adversity comes thou wilt find thyself able to bear it. XXXIV. The boastful flatterer makes himself a supporter [of thine]. Now, even the useful dispositions of the man who is a flatterer will be as dirt to [thy] brother. The members of thy household will sing and rejoice outwardly, but will weep in their hearts. XXXV._ If thou art a well-doing man thou wilt be observed. Whether thou art with many (or, wealthy), or whether thou art alone, thy kinsfolk will find thee, and will do everything that thou commandest. XXXVI. Make thyself learned in the written rolls. Go deeply into the written rolls, and I beseech thee to set them in thy heart, and then everything that thou sayest will be valuable (or, profitable). If ascribe be placed in any profession (or, occupation) he must consult the writings that deal with the same. The governor of the White House (the Treasury, the Bét al-Mal) has no son, and the Keeper of the Seal’has no heir. Princes value the scribe. His hand is his profession, it cannot be handed on to children. Their needy state is his living, their seniors form his protection.

XXXVII. Let not thy heart be exalted (or, displayed) before the flatterer (?). A word capable of two meanings, spoken hastily, if it comes forth from thy mouth, being repeated will make thee bitter enemies. A man is overthrown and ruined through his tongue. Take good heed that thou dost not thyself produce thine own ruin. XXXVIIT. Since the body of a man is more capacious than a government granary, and is full of answers of every kind, thou shalt make a selection of those that are good and give expression to them, and those that are evil thou shalt guard closely within thyself. A violent answer sets weapons of fight in motion ; speak therefore with the sweetness (or, graciousness) of affection, and [thou shalt be beloved ?] for ever. XXXIX. He who has been accused by a liar in defiance of God, Who judges the right, may return an answer, but his (the liar’s) calamity shall come and shall carry him off. XL. When thou art making thy offerings to God, take good heed that thou doest not that which He holds in abomination. -Discuss not the forms in which He appears, walk not with bold and careless strides when He makes Himself manifest [in the streets]. Thrust not thyself among those who bear Him [in his shrine]. Bawl not [the words of] His books. Take heed not to add aught to the praises that are directed to be sung to Him. Let thine eye watch carefully His dispensations [and] wrath, and do thou adore His name. He gives will (or, strength) to millions of forms, He makes great him that magnifies Him. The God of this earth igs Shu (7.e., the Sun-god), who is on the horizon, and his similitudes are upon the earth. The incense which is offered is their food daily. His rising makes all green things to flourish.

XLI. Increase (or, make double) the breadcakes which thou givest to thy mother, and carry her as she carried thee. She carried thee as a heavy load many times, and left me nothing to do [for thee]. When she brought thee forth after thy months, she set thee like a veritable yoke upon her neck, and her breasts were in thy mouth for three years. Whilst thou wast growing, disgusting in thy excrement, she felt no disgust at thee, saying, ‘‘ What I have to do!” Afterwards she placed thee in the house of instruction (7.e., school), and whilst thou wast being taught [thy] letters, she [came] to thee there day by day, regularly and unfailingly, with bread-cakes and beer from her house. When thou art a young man, and dost marry a wife, and art the master and possessor of a house, I pray thee to look [back] at thine own childhood and how thou wast reared, and do for the child that shall be born to thee everything that thy mother did for thee. Let it not happen that she has cause to blame thee, and may she not lift up her hands to God [in complaint] and may He not hear her supplications.

XLII. Eat not bread whilst another stands by [hungry] and thou dost not stretch out thy hand to him with bread in it. It has never (?) been known whether a man will become destitute. One man has riches, and another man is poor ; bread is CONSTANCE (0). onus ks The man who was rich a year ago is a stable servant this year. XLITI. Be not anxious to fill thy belly, for whither thy course tends is unknown. ....... I will give thee another good [saying ?]. XLIV. The course that a stream followed last year has changed this year and moved elsewhere : large masses of water have become tracts of dry land; the dykes have become abysses. There exists not for a man one state of life (z.e., nothing: remains unchanged) ; this is the answer of the lord of life. XLV. I would have thee note that whether thou pass thy period of existence in a lowly condition or in a high one thou wilt not attain to full happiness; go forth on thy way, and thy foot shall find its place. XLVI. Go not into the house of a man in a too familiar manner, but go into it only after thou hast been announced. When he greets thee with words of welcome (?) from his mouth, thou wilt understand his views [concerning thee]. A repast will be then set out.

XLVII. He who hates waiting comes without being invited. XLVIII. Without making haste the runner reaches his goal. XLIX. Let a man [give] himself to God. Take good heed to thyself daily for God, to-morrow as well as to-day. Make thyself to observe what God does; He will punish (?) the man who punishes (?) thee. | L. Go not into a crowd of people if thou findest that thou art stirred up [to fight] in the presence of men who are about to strike each other. LI. Make no trespass (1.e., claim) in any domain, guard thyself carefully from tampering with any title deeds, so that thou mayest not be seized and accused before the Council, in the presence of the governors after the witnesses have made their depositions. LII. Remove thyself far from the men who transgress the laws (i.e, are sedition-mongers). The man who is silent of mouth (7.¢., is of a peaceful disposition) among soldiers (or, troops) is not haled before the Council and accused [of sedition], and is not put under restraint, and knows not propitiatory gifts (i.c., has no need to bribe men to hold their tongues). LIII. The actions of a man who loves one are profitable. He is free from his deeds of abomination, thou art safe from many annoyances (?). Take good heed to avoid any break [in this friendship].

LIV. The chief of the flock which leads it to the pasture-grounds is only an animal like the rest (?). LV. When the crops on the cultivated lands in the fields are laid waste, then the spirits (of the ancestors] are appealed to in earnest. LVI. The man who is of an indolent (?) disposition makes strife to arise in his house, and he himself destroys the boundaries thereof in very truth. LVJI. Attempt not to direct a married woman in her house, when thou knowest that she is a perfect housewife. Say not to her, “‘ Where is that (i.e, such and such a thing)? Bring it to us,” when she has put [the object] in the proper place. Make thine eye to watch her, and hold thy peace, and then thou wilt be able to appreciate her wise and good management. Happy wilt thou be if thou art hand in hand with her. There are very many men who do not understand [this]. The interfering man only sets confusion in his house, and never finds himself the actual master thereof in all matters, in reality. He who would be master of his house should speedily make firm his mind.

LVIII. Follow not after. [the counsels of] a woman, and let her not lead captive thy understanding. LIX. Answer not a man in authority over thee when he is wroth, but set him aside (or, make him to be remote from thee, #.e., remove thyself far from him). Speak thou that which is sweet (z.e., return him a soft answer) when he speaks words that are bitter (or, rankle), and pacify his heart. LX. Answers that provoke to strife carry [in their train] staves that will overthrow thy frowardness. Anger will react upon thy occupation (or, affairs). LXI. Let not thy heart grieve concerning thyself, for it will reverse its action and will speedily applaud thee after its temporary depression. LXII. When thy words are such as to be restful for the heart, the heart inclines itself gladly to receive them. LXIII. Seek after silence and submit thyself to the man who keeps it. Keep on friendly terms with the administrative officer of thy district, and give him no opportunity of bringing a charge against thee. Give him food when it is in thy house and do not set aside his request. Say to fm. words of- approval... ....... LXIV. At thy entrances into the town (or, village) at first there is acclamation, but at thy goings forth thou must save thyself by thy hand.

LXV. THE ANSWER OF THE SCRIBE KHENSU-HETEP TO HIS FATHER, THE SCRIBE ANI. Oh, I wish that I were even as thou art! being known (or, learned) like thyself. Then certainly I would act according to thy testimonies, and the son would be brought to the position of the father, and every man would ‘be drawn to be like him (i.e., be of the same character). Thou art a man 1 Compare Proverbs xv, 4. with exalted aspirations, whose every word is chosen (or, selected). The son who speaks words of contempt [concerning] books [of admonition] has a depraved judgement in him. Thy words give rest and satisfaction to my heart, and my heart inclines willingly to receive them. Nay, more, my breast (or, mind) rejoices in them. But make not thy excellent instructions to be too numerous. A young man who has borne (or, endured) good counsels has not hitherto been found to put into practice teaching and testimonies because he has the books on his tongue (i.e., because he can quote glibly the precepts of the fathers). LXVI. THE scRIBE ANI MAKES ANSWER TO HIS SON KHENSU-HETEP THE SCRIBE, SAYING :— Grieve not thy heart by pondering on these depressing matters, and take care how thou makest thy complaints, which will in no way afflict my heart. I have testified to thee conCeTning a ets our speech which thou sayest thou dost wish to read. The old bull which has smashed the slaughter-house to pieces, is unable to get free from the place where he has kicked and struggled, and is obliged to fashion his will according to the discipline of the herdsman who rears (or, fattens) cattle. The fierce-eyed lion lays aside his ferocity and paces side by side with the poor-spirited ass. The horse enters under the yoke, and goes hither and thither obediently. The dog hearkens to the words spoken to him and follows his master.

The kaariu beast, = 17 i, Carried a load of the magurau pots, Nap | ee which its dam never carried. The wild goose flies out into the lake where the snarer of water-fowl pursues it and drags it shrieking into his net. The Stidani man is made to learn the language of the people of Egypt, as are also the Syrians and every other foreign people. Therefore have I made thee to know concerning every profession ; and having heard thou [now] knowest what to do. LXVII. THE scRIBE KHENSU-HETEP, THE SON OF THE SCRIBE ANI, MAKES ANSWER, SAYING :— Make not to be terrifying thy mighty deeds, for I am overburdened with the things that thou hast laid down. A man does not become slack of hand (apathetic ?) through hearing an answer in its proper place. Now a man is the fellow (counterpart ?) of God. Their (7.e., men’s) admonitions (or, orderings) must be hearkened to; a man possesses his own answer (?). The one knows not his fellow. There is a great number of every kind of bad ones, and one knows not his teaching. There may be one possessing meaning, but many are worthless. Everything that thou hast said is excellent (or, perfect), Makeno..... of them the gr pare from the time of the blessed dead. I swear to thee an oath by God that I will carry them out. Set them (i.e, my words) on thy path (i.e., before thee).

LXVIII. THE SCRIBE ANI MAKES ANSWER TO HIS SON, THE SCRIBE KHENSU-HETEP, SAYING :— Put behind thy back these many words which are too remote [from the subject] to be heard (i.e., understood). The dry branch of the tree which [lies] on the ground, and which has been matured (?) by the light of the day and the darkness of the night, is taken by the handicraftsman and worked straight, and made into the walking-stick of princes ; but the sound wood [of the tree] he makes into beams (or, planks). O thou simplehearted one, is it the wish of thy heart to give (or, take) an oath, or art thou still feeble (?) | Observe what one who knows well the strength which is in his hand is like; [he is like] the child who lies in his mother’s bosom. When the child knows that he has sucked [enough], behold, he finds his mouth and cries out “ Give me bread.” Aahu (Moon-god), 94, 108, 115, Aakhu (Ancestral Spirits), 97, 123. Aapep (Apep, Apophis), 22. Abydos, 16, 28, 86, 89, 94, 97, 143. Agriculture, 27 ; Department of, 97. Akhmim, 95, 142; see Apu. Ama (Am-8), the Pig, 31.

Amen-em-apt, 16; of, 93, ff. Amenemhat I, Teaching of, 26. Amenemhat III, 28, 29. Amentt, 45, 135, 139, 174. Ancestors, 3, 13, 77. Ancestral Spirits, 97, 121. Ani, a scribe, Papyrus of, 42. Ani, a scribe, Teaching of, 5, 235, 236, ff. Answer, the soft, 134; the Antef, Philosophy of, 28, 86, 89. Anu (Heliopolis), 35, 86. Anubis, 31, 43; see Anpu. Ape-god of Thoth, 107, 122. Ape of Thoth, 31, 41. Apes, the Four Holy, 33, 42, 44, 112. Apep, 20, 110, 125, 154; wax figure of, 113; chain of, leo Apt, a land measure, 123, 166. Apt of land, 152. Apu (Panopolis), 95, 142. ‘| Arrogance, 8, 50, 56. Arti-f-em-tes, 34. Ascetics, Christian, 4. Asiatics, 81, 154. Assa, King, 8, 52. Assessors, the Forty-two, 18, oO, 32. Aten (Aten, Athen), 91, 104, 108, 113, 114, 139, 154. Avarice, 59, 118, 128. Baboon, the Dog-headed, 137. Bast, 1, 35, 92. Beerhouse, 132, 135, 175. Behaviour at table, 8. Belly, greed of the, 244. Birch, Dr. S., 12, 13, 26. Blandford, Mr. W. T., 137. Blow provokes blow, 84. Boat of God, 24. Boat of Ra, 45. Book of Ammi Tuat, 108. Book of Gates, 19, 20, 108. Book of Overthrowing Apep, 110.

Book of Proverbs, 130. Book of the Dead, 29, 108. Book of Morals, 4. Books, value of, 73. Boylan, Mr., 43. Bread, dry and herbs, 132. Brehm, Dr., 137. Bricklayer, the, 70. Brugsch, Dr. H., 6. Bubastis, 35. Bull, 248 ; black, 143. Busiris, 35. Carnarvon, Lord, his Ostrakon, B,- Os tots Chabas, F, 6, 51, 236. Cords for weaving spells, 111. Crocodile, 114, 130, 149, 171. Cruelty to slaves, 39. Cubit of the fields, 150. Dawn, 114, 176; beauty of the, 167. Death, impartiality of, 11, 170 ; messenger of, 239. Delta, 27, 81, 82. Demotic, Precepts in, 4. de Rougé, E., 6, 235. Destiny, 113, 152, 170. Dévaud, M. E., 5; his edition of the Teaching of Ptahhetep, 51. Devil, 183 ; see Tar. Dignity in deportment, 127. Eater of the Dead, 42. Eating and drinking with the god, 2. Ecclesiastes, 102, 130, 136. Egypt, language of, 249. Erman, Dr. E., 7. Evil, existence of, 167. Evil tongue, the, 240. Eye of Ra, 123, 166. Falsification of documents, 124. Fare of boat, 178. Farm labourer, the, 71. Fathers, Counsels of the, 77. Feather of Truth, 33. Ferry boat, 129, 178. Flattery, adroit, 125; to be rejected, 243. Flock, leader of the, 246.

Fool, the, described, 65. Geb, the Earth-god, 20, 89, 157. Ger Maa, 97, 101, 103, 105, 106, 107, 114, 142, 146. Gluttony, 49, 74, 117. God, 10, 15, 16, 18, 22, 34, 55, 56, 57, 60, 61, 62, 65, 75, 77, 79, 83, 116; the Architect, 104; the Creator, 20, 26; the Immaculate, 105; the Punisher, 9; watches every 254 man, 80; acts of inscrutable, 50; man’s duty to Him, 103; hand of, 135, 147, 159; house and servant of, [2 slovesot, 1355 WA7-< “nose of, 103 ; not to be discussed, 243; reference to, 8; the village, 1; trust in, 245; two - arms. of, 13550 1748; worship of, 19. Gold worker, the, 69. Golénischeff, Dr., 16, 24, 76. Gossip, 133; to be avoided, 10; evil effects of, 242. Grain, the summer, 130, 167. Great Judgement, the, 122. Great Scales, 19, 31, 37, 41, 44, 107. Grice, FC LE 26: Hall, Dr. H. R., 86, 89. Hall of Maati, 18. Handicrafts of Egypt, 14. Handmaid, 63. Hand of Geb, 20. Hand of God, 105. Hanes, 83. Hap (Nile), 91. Happiness, 9, 245. Hap-ur, 157. Harpoons, 111. Harvest, 55. Hathor, 100. Haughtiness, 60. Heath, Dr. D., 51. Heliopolis, 26, 35, 86, 103, 137 ; Nine Gods of, 95.

Herakleopolis, 16, 34, 81, 83. Hermopolis, 34, 37, 122, 134, 163. Hidden Hand, 20, 112. Honour due to princes, 78. Horus of Heliopolis, 99. Horus the Aged, 95. Horus the Judge, 42. Horus the Truth-speaker (?) 144, ; Horus, College of, 95, 144; the Followers of, 66; time of, 82. Housewife, the perfect, 246. Humility, 8, 10, 60. Huni, King, 7, 50. Ibis-god, 102, 163, 164; beak of the, 122. Incense, 237. Independence, 133. Indigestion, 117, 132. Indolence, 246 Ink, green, 110. Ink-pot, 164. Interest, personal, 134. Inundation, 149. Irrigation, 27. Isis, 33, 95, 99. Tuau, papyrus of, 41, 136. Jéquier, M. G., 7. Judgement, the Last, 136; described, 16-18. Judgement of Souls, 30. Kagemna, 4, 7, 27, 49, ff. Ka-Nekht, 93, 98, 99, 143. Kaui, Lake of, 35. Khati, 27, 83, 189; Teaching of, 14ff, 76ff. Khensu-hetep, 236, 247 ff. Kheperkara, 90. Khert-neter, 20. Khnemu, 92, 157. Khnemu-Ra, 108, 119, 139. Khufu (Cheops), 19. King, the, as god, 29. King, the register of, 3. King’s scribe, 97. Kingship, discourse on, 16, 84. Kismat, 9. Ladder, setting up the, 100. Lake of Fire, 33, 42, 44. Law of God, 107. Laws in writing, 3. Learning, value of, 242. Letters, love of, 13.

Liar, his doom, 243. Libations to the dead, 238 ; in the temple, 80. Life, the future, 136; shortness of, 15. Lord of the All, 108. Fuck AZ 113,-152,. 170: ‘| Maa-kheru, 32, 108. Maat (Truth), 9, 30, 33, 35, 40, 41, 88, 104; Hall of, 33. Maat goddess, 33, 41. Magic, Black and White, 26. Magic, a creation of God, 24. Mahu the scribe, 85. Maiden, the immature, 62. Man the counterpart of God, 249, Man, the silent, 245. Marduk and Osiris, 39. Mariette, F. A., 8, 9, 235. Maspero, 12, 13, 26, 51, 236. Memphis, 34, 36, 82. Men and women the flock of God, 22. Men rebel against God, 24. Men the images of God, 22. Mendes, 36, 86, 89. Menti, 95, 99, 100, 143, 144. Menu, 95, 100, 142, 143. Merikara, 14, 15, 80. Meskhenit, 14, 42, 75, 94. Moon-god, 94, 108, 115, 116, Morality in Egypt, 1 ff. Moret, M. A., 28, 86, 98. Mother of the god, 143. Mother, honour and love due to the, 131, 244. M’tchaiu, 27. Mud-puddler (ditcher ?), 70. Murder, 39, 131. Naville, Prof. E., 24. Nebertcher, 86, 102, 108, 117, 136, 151, 168; the Captain, 105. Nebseni, Papyrus of, 33, 39, 44

Neb-Qet, Papyrus of, 42, 44. Negative Confession, 33 ; in Babylonia, 38; for use of kings only, 37. Neighbour, definition of, 2. Nesitanebtashru, 33, 37, 121. Nimrfid, ivory from, 110. Nomes, the Forty-two, 73. North, men of, 82, land of, 83 ; wind of, 146. Nu, Papyrus of, 33, 39. Obedience, 75; the greatest virtue, 64. Offerings, 16, 22, 24; daily, 80. Old age, 52, 65. Osiris, 18, 30, 86, 99, 109, 131, 164, Osiris, Island of, 35; time of, 54. Osiris, Code of, 32 ff. Over eating, 117, 133. Panopolis, 95, 97, 142. Panopolites, 142. Papyri, the Moral, 4 ff. Patience, 58, 62, 125, 126. Peacemaker, the, 10. Pentateuch, 103. Pepi, son of Khattai, 12, 14. Per-em-hru, Book of, 30. Per-Khemenu, 122, 134, 163. Per Menu, 35. Piehl, Dr., 89, 91. Pietschmann, Dr., 164. Piety, 135. Pig, the Black, 31. Pleasure, excess in, 60. Potter’s wheel, 102, 119, 158. Prayer, 11, 113; habitual, 133 ; silent, 238. Precepts, Moral, 3; positive and negative, 103. Priesthood of Amen, 96. Prisse Papyrus, 7, 28, 51 ff. Property, respect for, 2. Proverbs of Aphobis, 51. Proverbs of Solomon, 103. Ptah-hetep, 4, 5, 7, 8, 11, 27, 37; translation of his Teach ing, 51 ff.

Qerrt, 34. Oerti, 34. Quarrels, avoidance of, 73. Ra, 14, 26, 37, 69, 91, 95, 104, 108, 128, 134, 135, 139, 144, 175, 176 ; destroys men, 24; time of, 54; weighing the heart, 41. Reed cutter, the, 72. Renenit, 14, 42, 75, 113. ’ Rest, essential, 61. Resurrection, 39. Reverence for superiors, 62. Riches, 102, fleeting, 63, 118 ; futility, 128. Right of heart, 22. Rules for conduct, 28. Sandal maker, the, 72. Sayings of the Fathers, 4. School, 244 ; house, 74. Scribe, the, 242; finger of, 103; the just, 164; profession extolled, 12, 68. ee 15, 133, 171, Sehetepabra, Teaching of, 28, 91. Seti I, 24, 111, 112. Set-qesu, 34. Shai, 113, 118. Sharpe, S., 86. Shennu (?) 93. Shesshes, 111. Shu, 95, 108, 119, 144, 157, 158, 243; skin of, 102. Silence, 55, 106, 113, 247; in council, 60. Simile, use of the, 102. Slaves, treatment of, 240. Sleep, the morning, 167. Son, duty of to father, 9; a git of God, 56; the good, South, country of, 80, 81. Spear maker, the, 71. Speech, 60, 242 ; choice of, 66; fine, 64; glib, 76; mightier than fighting, 15, 77; weighty, 134. Spirits, ancestral, 151, 246.

Spying on neighbours, 237. Stone mason, the, 69. Subordinate, duty of a, 9. Sfidan, 96, 249. Sunrise, 114. Syene, 81. Syria, 81, 101, 110. Syrians, 16, 249. Tar (Devil), 147, 158. Teaching of Amenemapt, 140179. Teaching of the Ancestors, 3, 4 Temper, the even, 242. Ten, Teni, 80, 142. Thebes, princes of, 16. Thena, Papyrus of, 43. This, 97 ; battle at, 16. Thoth, 19, 34, 37, 85, 88, 102, 107, 108, 134, 137, 163, 164, 165; Thoth and Ra, 121; the ‘advocate, 30. Time, value of, 114, waste of, 56. Tomb, 139, 239 ; Tongue, 243; a steersman, 168, a weapon, 77; to be ruled, 10; rule of the, 133. Town Council, 14, 168. Treasure, hidden, 120, 162. Trinity, the first, 95. Truth, 9, 15, 30, 33, 54, 66, 77, 88, 104, 169, ; the life of, 29. Tuauf, Teaching of, 12, 14, 68 ff Turah, 81. Tutuf, 35. Uamemti, 35. Uatchet, 1. Uatch-nesert, 34. Uben, 108, 123, 134, 166. Ubni Shu, 108, 110. Unem-besku, 34. Unem-snef, 34. Un-Nefer, 99, 143. Unth, 36. Up-uatu, 86. Urigallu, 38. Ur-shefit, 74. Usekht-nemmat, 34. Usertsen I, 28, 89. Utchat, 123, 134, 166. Utchu-rekhit, 36. Verdict, lying, 169. Virey, 51. Visions by night, 24. Vogelsang, 98.

Walking-stick, 250. Washerman, 72. Waste of goods, 240. Waterman, the, 69. Weighing the heart, 30. Weights, false, 134, 122, 165. Wessely, 143. White House of Geb, 89. Widow, 177. Wife, treatment of a, 10, 59. Will of God, 101, 104, 125> 155, 237. Wine cup, 135, 177. Woman, a well, 102. Woman, dancing, 125, 165 ; old in fields, 130; the strange, 131, 238; advice of a, to be avoided, 246. Women to be avoided, 58; warnings against, 10. Word, the soft, 243. Words of Power of divine origin, 24. Worship of God, 1 ff. Writingin Neolithic Period, 3