The husia: sacred wisdom of Ancient Egypt

ALSO BY MAULAIUAKAREIUGA TheAfricanAmericanHoliday of Kwanzaa: A celebration of Family, Community andCulture(1g8g) The Bookof ComingForrhBy Day: The Ethicsof the Declanations (1gBg) of Innocence Studiesin KemeticCulture(1g8g) The Foundations of KawaidaTheony(1g8g) (1g861 Kemetandthe AfricanWorldview Intr'oduction to BlackStudies(1982) KawaidaTheory:An IntroductoryOutline(1gBO) Essayson Struggle:PositionandAnalysis(1978) (19771 Kwanzaa: Origins,Concepts,Pnactice

FROM SELECTIONS

THE HUSIA EGYPT SACRED WISDOMOF ANCIENT

Selected and Fletranslatedby

MAULANAKARENGA

PRESS/ LOSANGELES OFSANKORE THEUNIVERSITY

First Printing,1984 SecondPrinting,1989 Cover design and artwork Kweli sELEcrloNS FROM THE HUSIA: sACRED wlsDoM oF ANO|ENT EGYPT. Copyright@1984 by Maulana Karenga.All rights reserved.Printed in the United states of America. No part of this book may be used or reproducedin any manner whatsoever without written permission except in the case of brief quotations embodied in cnitical articles and reviews. For information address: The University of Sankore Press,2650 West 54th Str€et, Los Angeles,CA 90O43 lsBN 0-943412{,64

To CheikhAnta Diop who posedthe proiect of rescuing the legacyof ancientEgyptand using and reconstructing African cultureandto producea truly African it to revivify paradigmof what humansoughtto be andbecome. And to Afnicanpeoplehenein the U.S. and evenywhene w h o s en i c ha n d a n c i e n tm o n a la n d s p i n i t u ahl e n i t a g e i'epresentsa fundamentallegacynot only for themselvesbut for all humanity.

CONTENTS

Foreword xiii

The Book of Knowingthe Cneations. .. . The Book of Knowingthe Creations

The Bookof Pnayensand Sacred Pnaises T h e B o o ko f P r a y e r sa n d S a c r e dP r a i s e s . . . . .

The Book of the MonalNamative T h e B o o ko f K h u n - A n u p. . .

T h e B o o k so f W i s e l n s t n u c t i o n. . . .

1

5 11 15 27 31

The Book of Ptah-Hotep ,. T h eB o o ko f K a g e m n.i . . . . The Book of Kheti The Book of Ani The Book of Amenomope The Book of Ankhsheshonqi The Book of Phebhon

37 41 49 50 53 58 64 67

The Books of Contemplation

7s

T h e B o o ko f The Book of The Book of The Book of The Book of

K h a k h e p e r - R a - S o n e. .b. , lpuwer Dialogwith the Soul . Songs Neferti

The Bookof Declanations of Vintues The Book of Declarationsof Virtues . . . .

The Booksof RisingLike Ra .. The Book of ComingForth By Day The Book of Vindication The Book of Risingand Transformation

77 78 80 82 85 89 g3 99 105 112 118

FOREWOBD Fon at least two centuries conscious and committed B l a c k t h i n k e n sh a v e t a u g h t B l a c k p e o p l e a b o u t o u n ancient Ethiopianand Egyptian heritage. Intenestingly, consciousnessabout this cultunalhenitageduring that period seems to have oniginatedamong Blacks in the Diasponaand neturned from the Western Hemisphere t o t h e A f r i c a n c o n t i n e n t . C e r t a i n l y ,s u c h c o n s c i o u s ness has been an integral fonce in the Black nationalist movementsin the Western Hemisphene,as well as Africa fon well oven a hundnedyeans. Thnoughoutthe period thene has been a stnong appreciation fon the highly developedspirituality of rhe Black people of the N i l e V a l l e y w h o m w e c a l l t h e a n c i e n t E g y p t i a n s .S o dominant was this aspect of the gneatest civilization of antiquity that Martin Delaney, wniting in the ninebeenth century, proclaimedthat the governmentalsystem of ancientEgypt was a "neligiouspolity". Dr. Maulana Karenga following the teachings of Dr. Carter G. Woodson, George G.M. James and Dr. Cheikh Anta Diop,has made a distinct contnibutionto an honorabre tradition. The Husia is an outstanding compirationand rendition of selections from the most important sacred litereture of all time. The need for such works is rong past due, and Dr. Karenga shouldbe commendedfor his pioneeringeffort in this direction. The quest fon spiritual ennichmentamong Black people in the physicaland cultunal Diasponahas led to the adoption of the Holy Books of other peoples; the Tonah,the Bible and the Guran. lronically,the sacned literature of ancient Egypt which pnedates those texts by thousands of yeans is the source of much of the wisdom in those Holy Books, as Dr, Karenga points out. The fact that Black peoplecould find spir-itual comfont in those alien scriptunes speaks both to the African contnibutionsto those religions and the intensity of the Afnican spiritual quest. with all due regand

to the Black tnadition within the so-calledgneat neligions,it is now time to "return to the sounce". The Husia is thus a vital step towand the ne-cneation and restonation of our spirituar foundation. The texts selected by Dr. Karenga ane from the tnuly great books of ancient Egypt. These serections as well as the cneativearnangementinto seven sections provide a suggested fnamewonkfon the developmentof a langen and more definitiveHoly Book for Afnicanpeople. The netnanslationsdone by Dr. Kanengaane gneatly enhancedby his wide familianitywith many languages, especiqllybhe Afnican languages,as well as his talent as a poet. He has not only rescued the texts from the "libenal"and stilted translations of the egypbologists, but in my opinion,he has also nenderedbhem in spinit m u c h m o n e a k i n t o t h e t n u e m e a n i n go f t h e a n c i e n t scribes. In a typicallyEgyptiansense, he has bneathed l i f e i n t o t h e m , T h e n e s u l t i s a t h o n o u g h l yn e a d a b l e , enjoyableand inspiningvolumeof spinitualliteratune. The commentariesat the beginningof each of the seven sections ane veny insightful in helpingthe reader put the text in the proper context. Dr. Kanengademonstnates a profound gnasp of the inner meaning of the various concepts as well as the ovenall ontology. His modest and subtle critique of the amoganceof the egyptologists in these commentaries as well as in his intnoductionis a good argument for the task he has undentaken. The artwonk done by Kweli is superb. The illustrations ane clear and authentic and very appropriately selected in accondancewith the theme of the wonk. Thus, all of these elements: the appnopniateselections: the cneativearrangement;the poetic and contextual retranslations; the insightful commentaries; and the superb antwonknesult in a book that will be immenselyuseful to millions of Black people seeking

spiritual enrichment and cultural renewal. The is especially tnue of those who have recently founded temples based upon ancient Egyptian spinituality.The work will also be useful to Black scholars in thein effonts to chart new dinectionsin our intellectualdevelopment. To the ancient Black peopleof the Nile Valley, Maat was the highest ethical commitment. The social formula for Maat is reciprocity: the creaton "Di.fAnkh" (He gives life). Human beings in tunn must give that' which sustains life - both mental and physical, ln that regard, The Husiais an outstandingmodelof Maat. Jacob H. Canruthers The Kemetrclnstitute, Chtcago

INTRODUCTION

For years African scholanson the Continent and in the Diaspora have taught on the rich moral and spiritual legacy of ancient Afnica,especiallythat of Egypt.But no one has written more on or given more substantive proof - textually,logicallyand historically- of the achievement of Egypt and the debt owed Africa by the world than Dr. Cheikh Anta Biop. He has constantly urged us to study the ancient texts and extract from them their rich and varied cultural legacyand use it as a basis for a renewed and reinvigorated Afnican culture. Moreover, Dr. Jacob Canruthers, Directon of the Kemetic Institute in Chicagoand his colleaguesane doing impontant wonk focused on the need to nescue and netranslate the sacred and seculanliEeratuneof ancient Egypt as a means to gnasp more effectivelyour histonyand our role in the fonwand thrust of human history. This volume is a self-consciouscontribution to this histonical and cunnentpnoject. A pnimanyaim of this volume is to pnovidea bnief repnesentativeselectionof ancient Egyptiansacned litenatunewhich can senve as a readable and enjoyable refenencefor those intenested specificallyin ancient Egyptian and Afnican sacned litenature and those who ane interested in ancient Egyptian and African litenatune in genenalwhebhensacred or secular, Moneoven, as a part of a langenwork, it nepnesentsa contnibut i o n t o d e v e l o p i n ga d e f i n i t i v e A f r i c a n s a c n e d t e x t w h i c h w i l l s e n v e a s a m o r a l a n d s p i n i t u a lg u i d e a n d reinforcement in the same way othen sacned texts do fon their adhenentsand believers. The langer volume when it is completedwill be publishedby Thind World Press. I have organized The Husia into seven sections xiii

which represents the vaniouskinds of texts I found in m y n e s e a n c h ,i .e , , b o o k s o f c n e a t i o n , p n a y e r s a n d sacnedpraises, monalnannative,wise instnuction,contemplation,declanationsof vintues and "nisinglike Ra',. As thene is no single ancient Egyptian sacned text, it was necessary not only to collect wnitings fnom vanioussouncesand attempt to impose some onder on them, but to givethe wnitingsa name also. The title of this text, The Husia, is raken fnom two ancient Egyptian wonds which signify the two divine powers by which Ra (Ptah) cneatedthe wonld,i,e,, Htr, authoritative utterance and sia, excepbionafinsight, Thus, I have put the two together to expnessthe concept "auLhonitativeuttenance of exceptional insighl". Given the impontance of authoritative utterance and exceptionalinsight to the monal and spinitualnealm and t h e i n d i v i n e c h a n a c t e ni n a n c i e n t E g y p t i a n t h e o l o g y , Husiaappeansas both compellingand p.ope. as a title for a text of ancientEgyptiansacnedwnitings. In preparingthis volume, I have made necessanyuse of the existing tnanslationsand studies in Englishand F r e n c h a n d a m t h u s i n d e b t e d t o t h e m . H o w e v e n ,I often disagneedwith thein conceptual conclusionson many passages and the words they used to express them. lt was and is my conclusionthat they have provided essentiallydull and neductivetranslations of a very beautiful and rnovinglitenature. In their epignaphic fascinationfon litenaltnanslations,the epignaphens and traditional egyptologistshave given us tnanslationsof literatunenot only devoidof much of its originalbeauty but much of its meaningalso. One can appreciatethe need fon exact translations but litenaltnanslationsane n o t a l w a y s e x a c t o n c o n n e c t . F o n e x a m p l e ,o n e c a n tnanslatethe Swahilisentence "WanasemaKizulukama maji" litenallyand get "They speak Zulu like water". But it figuratively and connectly means "They speak Zulu fluently." Thus, I have taken the libenty of being figunativewhene a literal tnanslationwould deprive the

p a s s a g e o f e i t h e n b e a u t y o l ' m e a n i n go n b o t h . A n d whene thene are questions of conrectness in tnanslation on whene I have added a wond on phrase fon clanity, I have used italics, Also, fon the most pant' I have used modern English nathen than the stilted Elizabethan, biblical languageso often used by tnanslators. H o w e v e n ,w h e n a n c h a i cw o n d s l i k e " b e h o l d " s e e m e d more poeLicand appnopriate,I took poetic license and used them. And with the same license,I attempted to n e d u c ea n d n e m o v et h e m a l e a n d c l a s s b i a s o f t h e writings. M o n e o v e n ,I h a v e u s e d o n e n a m e f o n G o d , R a , except in the Men-nofenitetMemphite) descniptionof cneation.Even then, I used Ra aften the name Ptah. In othen cases, I simply tnanslatedthe wond as an attr^ibu t e o n p n a i s en a m e o f R a , i . e . , A t u m , t h e C o m p l e t eo n Penfecten;Khepen, the Bningen-into-Being, etc. I also tnanslatedthe names of "gods" and "goddesses" by their attnibu[es and tnanslated the words "god" and "goddess" as powens of heaven, divine powens on e x a l t e do n e s , T h i s w a s d o n e f o n s i m p l i f i c a t i o na s w e l l as the fact that thene is suppor"t fon the angument that all of these ane simply attnibutes and manifestations of Ra, Also, "netchen"or "netel'" is not only the wot'd fon god or goddess as in English,but penhapsis best bnanslated as powenon pninciple. Finally,it is important to state herethat this retranslation, as I havetenmedit, is neithenset in cement nor resistant to revision.lt is, in truth, a working versiononly,a tentative presentation,inviting response,cornectionand a ssistance. It is for this reasonthat I have preparedthis volumeto be releasedduningthe First AnnualAncientEgyptianStudies Conference,whichis to be held24-26 Febnuary1984 in Los Angelesand which is sponsorcdby the Institute of PanAf ricanStudiesandco-chairedby Dr. JacobCarruthensand me.

It is at this point I acknowledgemost gnatefullythe fraternal and important collaboration anJ hetp I have had fnom Dr. canruthers in prepaningthis volume. His translations, advice and encouragement are important material out of which this volume is made, Also, I give thanks to my friend and wife, Tiamoyo, who pnepaned the manuscript for the pubrisher,and to the lnstitute of Pan-African studies and the advocates of us fon suppont, suggestions and inspiration. As always, I am grateful to my people whose stnuggre and aspinations for liberation and a higher lever of human life encour-ages me constantly to seek effective models and meansfon both, MaulanaKanenga

Instituteof Pan-African Studies LosAngeles, Califonnia January,1g84

xvl

Book of Knowingthe Gneations

T H E B O O K O F K N O W I N G T H E C R E A T I O N S ,T h i s b o o k takes its title from "The Book of Knowing the Creations of Ra and of Striking Down Apophis" [the serpent of evil and chaosJ,but it contains writings from other sources as well. Since thene is no single Eext which pnesents a composite of the ancient Egyptian concept of cneation,an effective grasp o f i t i s p o s s i b l e o n l y t h n o u g h g a L h e r i n ga n d s y n L h e s i z i n g passagesfrom sevenalsources. As the title suggests, the ancient Egyptians viewed creaEionas a continuousprocess. Thus, we have "The Creations" rather than "The Creation". The finst cneation was the finst event at the first time. But creation is nepeatedeach day in nature and in human history. In nature, sunniseand the new b e ginningit bningse a c h d a y i s a re fl e c ti o n o f thi s, l n human history, it is reflected in humanity's constant establishment and neestablishmentof order and righteousnessin the midst of chaos and evil in a nolesimilarto Ra. ln just these few passages we nead the eanliest wnitten record of the dawning of humanity's sEnucturedconsciousness concerningontology and ethics. These sacred writings predaEeHebnew, Christian and Muslim ontologiesand ethics by thousands of years and apparently contributed to them, Thus, we find for the first time in human history the conce p t of Logos , i, e. , c re a ti o n th n o u g hc o n c e p tu althought and authoritative utterance; the concept of fnee will and human equality in Ra's statement on His Four Good Deeds; and a reflective monality which indicates definite social judgments on that which is loved and that which is hated. and the

belief that God wourd gnant rife for the righteous and punishment and death for the wicked. It is intenestingand important to note that Ra cr.eates the u n iv ens et hnough ma a t, a te n m w i th m u l ti p l e meanrngs, i .e., n i g h t e o u s n e s st,r u t h , j u s t i c e , o r d e r , h a r m o n y , nightness, e vennes s ,lev elne s s e , tc . l ts i mp o rta n c el i e s i n the fact that i t i s a d i v i n ec o n c e p t , p o w e r a n d p r a c t i c e w h i c h not onry informed and aided Ra's action, but was establishedas the fundamental concept, power. and practice for- the organizaEton, maintenance and development of human society also. T h u s , i n e a c h b o o k m a a t i s a c e n t r a r c o n c e n na n d f o c u s , whether as tnuth, justice, r-ighteousness, ordenon hanmony.

The Book of Knowing the Greations

l.

R A ' sD E S C R T p T o F NH r sc R E A T t o N

Thus said Ra, the Lond of All, Lord of the Utmost L i m i t s , a f t e r H e h a d c o m e i n t o b e i n g :l a m t h e o n e who came into being as Khepen, He who comes into being and brings into being. When I came into being, b e i n gi t s e l f c a m e i n t o b e i n g .A l l b e i n g sc a m e i n t o b e i n g aften I came into being, Many wene the beings that came forth fnom the commands of my mouth. Heaven had not yet come into being. Non had earth come into being. Non had the gnoundbeen cneated on the things which creep and cnawl upon it. I raised up beings in the pnimondial watens as inent things. I found no place on which to stand. I for-medit from the desire in my heart; I laid the foundation thr-oughMaat. I cr-eated fonms of eveny kind, Many wene the fonms which issued fonth fnom the commandsof my mouth. Not yet had t established Shu, the power and principle of ligh| and air, Nor sent fonth Tefnut, the power and principle of moisture. Thene existed no one who acted togethen w i t h m e . I c o n c e i v e di t i n m y o w n h e a n t , A n d t h e n e c a m e i n b o b e i n g a v a s t n u m b e no f f o n m s o f d i v i n e beings as fonms of offspr-ing and fonms of their. offspningfrom them . . . I came fonth fnom among the plants which I created and I cneated all things which cneep and cnawl and all that exists among them. Then by the power and pnincip l e s o f l i g h t a n d a i r a n d t h e p o w e r a n d p n i n c i p l eo f moistune,heaven and eanth were br.oughtinto being, and by eanuhand heaven Osinis, Hor.us,Seth, lsis and Nephthyswene bnoughtinto being fnom the womb, one aften anothen,and they gave binth to the multitudes in this land,

tl

II .

T H E C R E A T I O NO F R A A S P T A H

lt is Ptah b form of Bd, the Most Gneat, who has given existence to all the divine powens and to their essencesthnough his heant, mind and tongue, Thus it came to pass that the heart, mind and tongue ruled all the othen membensthnoughteaching that ptan Hd is within every body, as heart and mind, and within eveny mouth, as .tongue, of all the divine powers, of ait humankind,of cattle, of all creeping things and of all living bhings.And He thinks as heart and mind and commandsas tongue whatever He wishes. Ptah's (Ra'd cCImpanyof divine powens ane before H i m a s t e e t h a n d l i p s . . . a n d . . a n et h e t e e t h a n d l i p s w h i c h e s t a b l i s h e dt h e n a m e s o f a l l t h i n g s a n d f r o m which came fonth Shu, the powensof light and ain and Tefnut, the powen of moistuneand brought into being the companyof divinepowers themselves. The seeing of the eyes, the hearing of the eans and the bneathingof the nose ane communicatedto the heant and mind, and the heant and mind cause all perceptions to come forth. And what the heant and mind think and wish is declared by the tongue. So wene all divine powens created and the company of divine powers completed. Indeed every wond of God came into being through that which the heart and mind thought and the tongue commanded, Thus, by means of the Word, all faculties and qualities wene fashionedand created which furnish all food and yieldall nourishment, And thus, Justice is given to one who does what is loved and punishmentis given to one who does what is hated. Thus, also, is life given to the peaceful and death givento one who violates the Law.

And thus wene made every work and all cnafts, the action of the anms and hands, the motion of the legs, the movementof every membenof the body, according to the command which is conceived by the heant and mind and bnought fonth by the tongue, and which cneates the usefulnessand action of evenything. It is said of Ptah (Fla)then, He is He who made all and created the divine powers. He is Ta-tenen tthe Risen Landl who pnoducedthe divine powens and from food and pnovisions, whom everything came forth good thing. divineofferings and eveny Thus, it was necognizedand understood that He is the mightiest of all divine powers. And after He had cneated all Ehings and all the divine uttenances, Ptah (Ra)was pleasedand nested.

| | l . T H EF o u RG o o DD E E D S o F T H Ec R E A T o R These are wonds spoken by Him-Whose-Names-AneHidden, the Lord of All, as He speaks befone those who silence the stonm duning the sailing of the company of Ra: Hail and Peacel I r'epeat to you the Foun Good Deeds which my own heant and mind did for me in the midst of the senpent coil of evil, in orden to s i l e n c et h e t u r m o i l . I d i d F o u n G o o d D e e d s o n t h e thresholdof the horizon. I created the foun winds so that every penson might bneathe in his on her time and place, This is one of the deeds. I cneated the great flood for inrigation so that the humblemight benefit from it like the gneat. This too, is one of the deeds. I made eveny person like his and her fellow; and I did not command them to do evil. lt was in their own

hearts and minds which caused them to disobey that which I commanded.This too is one of the deeds. I made the heants of men and women so that they would not fonget the day of death, so that sacned offerings might be made to the divine powe.s of the districEs.And this too is one of the deeds. Thus, I have created the divine powens fnom my sweat and humankindfnom the tears of my eye,

lV.

s E L FD E F r N r r o N By RA

_ And His Majesty Ra, Lord of Ail, spoke to rsis the Gneat,saying: I am He who made heavenand eanth and knitted together the mountainsand cneatedall thal exist upon them, I am He who made the pnimevalwaten and caused heavento come into being. I am He who made the male and the female so that the joys of love might come into the wonld, I am He who made the heavensand the hidden placesof the two honizonsso that the sours may dwell in them. I am He who when He opens His eyes, it becomes light and when He closes His eyes, it becomes dark; He at whose commandthe watens of the Nire nise and whosenamethe ExaltedOnes do nob know, I am He who cneatesthe hounsso that the days come into being. I am He who initiates the new yean festivals and cneatesthe flood watens.

I am He who made living fire so that bhe works of the houses might be performed. I am Kheper, the Bringer into Being, in the morning, Ra, the Most High and Glorious at noon and Atum, the Complete One in the evening.

The Book of Pnayersand Sacned Praises

BOO K O F P RA Y E R SA N D SA C R ED P R A | SE S. Prai se poerry is a mode of verbal celebrationof both the secular and sacred which is a distinct and undeniableAfnican institution a n d a c h i e v e m e n t .A l t h o u g h o t h e n p e o p l e s i n o t h e n t i m e s engagedin poetic praising, it was and is not as pervasiveor vital bo the seculan and sacned as in Afnica. And the fact that praise poetry of both kinds - or "songs of praising and glorifying"as they ane called in the Book of Coming Forth by D a y - w a s s o p e r v a s i v ea n d v i t a l t o a n c i e n t E g y p t n e i n forces the tr-uth of its African rootedness. The praise poem is both aesthetic and spiritual. In fact, its beauty is a part of its spinituality,for it enhancesthe sense of wonden,grandeur and onenesswith the God on pensonpnaised, The effective word in Africa is divirreand cneative.rt cails t o m i n d R a , a t t h e f i r s t e v e n t , w h o c o n c e i v e da n d c o m mandedand the universe and all in it came into being. lt not o n l y a n n o u n c e s ,i t e v o k e s a t t i t u d e a n d b e h a v i o r a n d r e i n fonces both. Moreoven,the praise poem is an act of participation and sharing in the qualities and action of the praised, Thus, the pnaise poems to Ra ane not only acts of worship and offering, but a shaning in His strength and glory, His beneficenceand beauty and in His creation and active care of it. I h a d o r i g i n a l l yi n t e n d e d t o c a l l t h i s b o o k t h e B o o k o f Psalms, fon psalms ane sacred songs or hymns. However, I changedfor two basic neasons,Finst, I did not want to give 13

the impression I or ancient Egypt was borrowing from the Bible. F or in t r u th i t w a s th e o th e r w a y anound as both chronologicaland textual evidence pnove. And secondly, the term psalms is not as aesthetic or definitive of the contents of the book as the chosen tible, "prayers and sacred Prais es . " In this book we find descriptions and praises of God that would later appear in Hebrew, christian and Muslim sacned texts. Ra is the Good shepard fond of His flock which is in His own image. He rescues the humble and needy, heans and answers the prayens of the prisoner and the oppressed. He is "the helmsman Uhat knows the water well" and the rescuer and "pnime minister of the poor", He is the physician w h o c u r e s w i t h o u t m e d i c i n ea n d t h e j u d g e t h a t t a k e s n o bribes. lt is this imagery of God and humankind'srelationship a n d t he us e of h u m a n s o c i e ty a n d n a tu re as real ms of revealingthe Cneator's benevolencethat senved as a source of not onfy the Hebrew Psalms but, as we shall see of their theologyin generalalso.

14

The

Bookof Prayers and Sacred Praises

l. And Amenomopeand his wife Hathonsaid: Blessed is one who sits in the hands of Amen Ra, for it is He who dinects the timid, who nescues the humbleand the needy, who gives the breath of life to bhe one whom He loves and gnants him or her a long life in the West of Thebes. Oh my God, Lond of Londs, Amen Ra, Lond of Karnak. Give me your hand and save me. Shine upon me and sustain me. You ane the only God and there is none like you. You ane Ra who rises in the heavens, the God who created men and women. It is you who heans the prayers of one who calls on Him, who saves a man and woman from the hands of the violent and who makes the Nile rise and flow fon those who are in Him. Ra is the perfect guide for evenyone. When He nises men and women live and thein heants are lifted up when they see the one who gives the breath of life to those who are in the egg, who make people and birds to live, who supplies even food fon mice in their holes as well as for wonms and fleas. May He grant us an honorablebunialafter an old age, so that we may be safe in His hands.

lt. Neb-Ragives praise to Amen Ra saying: Amen, Ra, Lord of Karnak, the great God, who pne15

sides over Thebes, the Holy God who heans pnayens, who comes at the call of the humbleand needy and to those in distress, who gives stnength to the one who is weak. I give pnaise to Amen Ra, Lord of the Thrones of Egypt who presidesover Thebes. I kiss the gnound befone Amen Ra of Thebes, the great God, the Lor.d of the sanctuary, gneat and beautiful,that He may let my eyes see His beauty. Praise be to Amen Ra. I make hymns in His name, I give Him praise to the heights of heaven and to the ends of the earth. I tell of His majesty and might to those who sail downstream and those who sail upstneam. Stand in awe of Him, DeclaneHim to your-son and daughter,to the gneat and the small. Declare Him tb g e n e n a t i o na f t e n g e n e r a t i o n w h o a n e n o t y e t b o n n , DeclaneHim to the fish in the deep and to the binds in the sky. Declare Him to the ignonantand to Lhe wise. Stand in awe of Him. You, O' Amen Ra, are Lond of those who have no voice. You come at the call of the humble and needy. When I cry out to you in my distness, y-oucome quickly to my rescue, you come to give strength to one who is weak and to save me fnom my enslavement. Y o u , A m e n R a , L o n d o f T h e b e s ,a r e O n e w h o n e s cues those who are shut in and cut off. For you ane He who is menciful.And when people cny out to you, you come fnom afar. The painter of Amen Ra in the Place-of-Truth,NebRa, who stands vindicated,son of anothen painten in t h e P l a c e - o f - T n u t hP, a i w h o s t a n d s v i n d i c a t e da l s o , made this stela in the name of His Lond Amen Ra, Lord of Thebes who comes at the call of the humble and needy. 16

I made fon Him pnaisesto His name' For His might and majesty ane gneat, And I prayed to Him before Him and in the pnesenceof the whole land, on behalf of my son, the painter, Nakht-Amen,when he lay sick and nean unto death, being in the power of Amen becauseof his deeds. I found the Lond of Lords coming as a northwind and that sweet breezes went befone Him. And He nescued my son, Nakht-Amen, the vindicated, the son of God's painten in the Place-of-Tnuth,Neb-Ra, and of the lady Peshed,both of whom stand vindicated. Neb-Rasays: Though the senvant be inclined to make mistakes, the Lond is inclined to be merciful. The Lord of Thebes does not spend a whole day in angen.He is angry fon but a moment and none of it nemainsbehind, The wind tunns for us in His mency and Amen Ra comes back upon the bneeze. May youn spirit be always kind, may you always fongive. And may what has once been tunnedaway not come back to us. This stela, then, I will make in youn name and I shall recond this hymn of praise on it in writing. For you saved fon me my son, Nakht-Amen. I spoke to you and you heard me. Now, behold I do what I promised. Fon you are the Lond to the one who calls on you and He who is satisfiedwith nighteousness.

lll. A m e n R a i s t h e h e l m s m a nw h o k n o w s t h e w a t e r well, He is the ruddenfon the weak. He gives bread to those who have none, and sustains those who senve Him in His temple. 17

I take not the powerful as a protecton. I depend not on those with wearth. And I place not my rife under the strong arm of another. For my wealth and strength are in the house of my Lond. My t-oro is my p n o t e c t o r ;I k n o w H i s m i g h t . l n d e e d , H e i s a helper strong of arm and none is truly stnong but He. Amen Ra is He who knows compassion who heankens to those who call Him. Amen Ra, Lord of Lords. The Bull of gneatstrength who delightsin mightiness.

lv. My heart longs to beholdyou, O' Lond of the acacia trees. My heant desines to see you O' Amen Ra. you ane the protecton of the humble and needy, a father and mothento the orphan, a husbandto the widow. Sweet it is to speak youn name, it is like the taste of life, yes, like the taste of bneadbo a child, like the breath of freedom to the captive. Turn yourself to us, O' Etennal One, who was hene befone any other existed. Though you make for me dankness,yet cause light to shine on me lhat I may see you. As youl' soul endures fon eternity and as your beautiful and belovedface lasts forever, may you come from afar and let me see you. To worship you O' Ra, is good. You are, O' Lord, great to seek, for if found you turn away all fean. Place joy, 0' Ra, in the hearts of the people. For happy are those who see you, O' Ra, and they nejoiceeach day.

V. O' Amen Ra, you shepherd who brings forth the 18

flock in the morning, leadingthe hungnyto green pastunes. As the shephendleads his flock to gneenmeadows, so do you, O' Ra, lead the needy to food. For Ra is indeeda good shephend,neven idle, attending those who leanon Him. O' Ra, I love you and I have filled my heart with you. You will nescue me fnom the mouth of the multitude on the day when they speak lies against me. Fon the Lond of Righteousness lives in nighteousness.Thus I will not dwell on bhe anxiety in my heart, fot' surely what Ra has said will come to pass.

vl. And PhanoahRamesses ll surnoundedon the battlefield by enemiesand gneatlytnoubledpr-ayedsaying: Now I call on you from the ends of the eanth, O' Amen Ra. All that I have done was fon love of you, O' Fathen,Amen Ra, I cny out to you, fon I am in the midst of many enemies and the whole of this land is against me, I am alone and my only defense, for my many soldienshave desented me; my chaniots nefused to nemainwith me. Though I called out to them, there was nonewho respondedto my call. Now, I cny [o you O' Ra, and I find that you, Ra, ane more helpfulto me than millionsof soldiens,mone than h u n d n e d so f t h o u s a n d s o f c h a n i o t s .m o n e t h a n t h o u sands of bnothers and sons, all put together. Fon bhe effort of many is naught compar.edto Ehe majesty and might of Amen Ra. Then said Pharoah Ramesses ll: Now, though I pnayed in a distant land, my voice nesoundedin southennOn. I found Amen Ra came when I called to Him. He gave me His hand and . . . I found my heant stnong and full of 19

joy. And all I did succeeded.

vll. Pnaiseto you, Amen Ra, who spoke with His mouth and there came into being men, powens and pninciples of the universe, cattle great and smail, and evenything that flies and alights,all of them. You created even the banks of the Hanebu people who settle in thein cities and also the fruitful meadows fertilized by the originat waters and giving birth thereafter to good things without number to suppontall that lives. You ane mighty as a shephend,tending all peoplefon a l l e t e n n i t y .B o d i e s a r e f i l l e d w i t h y o u n b e a u t y , a n d eyes see because of you. You inspire awe in evenyone and Lheinhearts tunn to you, Fon you are good at all times. And all the wonldlivesfrom yout"presence. Evenyonesays: "We ane youns," the stnong and the weak togethen, the nich and the poon with one mouth and all othens likewise.You are lovely in their hearts. And no body lacks some of younbeauty. Do not the widows say: You ane oun husband, and the small childnensay you are our fathen and mothen? The rich boast wibh youn beauty and the poor revere youn pnesence.The prisonentunns to you and the sick call out to you. Youn name will be a protection for the body of anyone who is alone. lt is salvation and health fon those on the waEenand deliverancefnom the cnocodile.lt is good to remembenRa in the time of tunmoil, for He is a deliverance from the mouth of the aggnessive, O' Ra, all can tunn to you and place thein petitions before you. Your eans are open to hean them and you 20

grant what they desine. You are the Creator who loves those in His image, the shepherd who is fond of His flock.

vlll. Praise be to you O' Ra, Lord of Tnuth, whose sanctuary is hidden, Lord of Londs. The Bringen-into-Being in His sacred boat, who commanded and the powers a n d p r i n c i p l e so f t h e u n i v e r s e c a m e i n t o b e i n g . T h e CreaEorwho cneatedhumankindand distinguishedtheir characters, who made their life, who made their colors diffenenrfnom each other, Praise to Ba, He who hears the prisoner's prayen, beneficientof heart when one calls to Him. He who rescues the oppnessedfrom the oppnesson,who judges between the weak and the strong, Lord of Perception, in whose mouth is authoniEy. Fon love of Him, the Nile comes. The Beneficenb One, the greatly beloved,and when He comes the people live O' Almighty One, Lord of Londs, we nevereyour might becauseyou created us; we shout 1oyto you because you molded us; we offer you praise because you weaniedyounselfwith us. Pnaisebe unto you, who did make all of this; unique and only one with many hands who passes the night awake while men and women sleep, seeking the best fon His cneatunes.

lx. PharoahAkhenatensang praises saying: 21

You nise in beauty on the horizon of heaven,o' Living Aten, creator of life, when you l-ise on the eastenn horizon, you fill eveny land with your- beauty. you are Ra and you reach the limits of the lands and restrain them fon your belovedson (Akhenated. you make seed gnow in women and cneate people fnom sperm. You feed the embnyoin the mothen'swomb, soothing it to still its teans. H o w m a n i f o f da r e y o u r w o r k s t h o u g h h i d d e n f r o m sight, o' sole God besides whom thene is none, you cneatedearth accordingto youn desine,you alone. All peoples, cattle and all kinds of animals, all on earth that walk on legs and all on high rhat fly with wings. Y o u s e t e v e n yp e r s o n i n h i s ( h e d p l a c e a n d s a t i J f y their needs. All have food and rheir time of life is detenmined.Their tongues differ in speech and so do their chanacters.The colors of their skins are diffenent also. For you distinguishedthe people. How excellent aneyounways O' Londof etennity.

X. Evenycity is under the shadow of Amen Ra, so that His heart can move in that which He has loved. people s i n g E o R a u n d e n e v e n y r - o o f ,a n d e v e n y f o u n d a t i o n sLands fir-m under His love. They celebrate for Him on festival days and pass the night still awake at midnight Ra is He who fnees one from evil and drives away suffening,He is a docton who heals the eye wibhout medicine,who opens the eye and cunes squinting, He saves whomevenHe will even though they ane ah.eady in the gnave. He hears lhe pr.ayersof those who call on Him, and comes in a moment from afar to those who cny out to Him, 22

He lengthens the span of life and shortens it and gives beyond what is allotted by fate to those whom He chenishes, Amen Ra is magic, words of power, over water when His name is said above the deep. And the crocodile has no power when a pensoncalls His name. The winds change and the headwind moves anound. It grows calm when one remembensRa. His name is a useful word in the time of tnouble, a gentle bneezefor one who calls on Him. It is Ra who saves those who have come to grief, a gentle God with effective counsel, He belongsto those who rest their back on Him when they are in their hour of trouble. He is more powerful than millions to those who set Him in their heart and one is mightier than the many through the power of His name. He is the compassionabe protecton, the Beneficent One, one who makes no mistakes,and one whom humanscannot hold off.

xl. Amen Ra who was the first King, the God of the earliest time and He who remains Ehe Pnime Ministen of the poor. Ra accepts no bribes fnom the guilty; He takes no tesbimony from the witness and pays no attention to one who promises. Amen Ra judges the land with a wave of His finger. He speaks to the heart and judges the guilty. And He assigns the guilty to the fire of the East and the righteous to Ehe peace of the West. Amen Ra, lend youn ean to Ehose who stand alone in court. They ane poor and not nich. And the counts extort from them saying, "silver and gold for the clerks and clothes fon the attendants." May you,

Amen, appearas pnimeministenand let the poor go free. May the poor be vindicatedand their just ne.o outweighwealth."

xll. Pharoah Piankhiinstructed his men before battle praisingthe powenof Amen Ra and saying: when you arrive at Thebes, before Karnak, you shall enter the water and bathe yourself. you shall dress rn fine clothing, unstring your bows and set aside your arrows. Let no overlondor ruler boast of being mighty. For there is no strength fon the mighty without Amen Ra. He makes Ehe weak-armed into the strong-armed, so that the multitudes flee from the feeble and one alone takes a thousand captive. Anoint yourselves, then, with the waters of His altars and bow down to the eanth before Him and say "Make for us a way that we might fight in the shadow of your sword. For when the young men you have sent forth launch their attack, the multitudes flee from Ehem."

xlll. Montemhet, the Prophet of Amen Fla, prayeCsaying: Homage to you, O' Amen Ra, maker of humankind, God who created all beings. Beneficent King, First One of Egypt, The Two Lands, who conceived in His heant and mind the eternity which He created. One great in power, awesome in His might, whose forms are exalted above all other divine powers. The Most Strong who sbrikes down Ehe violators of the Law, whose horn attacks the doers of evil. I rely on your name. May it be 24

my physician.May it eliminatemy body's illness and drive away all pain from me. May Ra put love of me in the hearEs of the people so that all may be fond of me. May He grant me a good burial in the cemeteny of my city. For bhe sacned land is in His grasp. May He make my name last like the stars of heaven and my monument last like those of His followers. May my divine essence be nemembened in His temple day and night. May I renew my youth like the moon and may my name not be forgotten in the yeansthat come forever after.

a5

The Book Of The Moral Narrative

THE BOOK OF THE MORAL NARHATIVE. Although there are other moral narratives in ancient Egyptian sacred wisdom, none is so clear, beautiful and definitiveas the Book of Khun-Anup.This Book is called "The Eloquent Peasant" by tnaditionalegyptologists, However, I have chosen to call it by th e nam e of t he m a n w h o i s i ts c e n tra l c h aracter and spokesman,a peasant or farmen who is unjustly treated and appeals for relief, justice and nighteousnessfr"om the High S t e w a r d , F l e n s i ,w h o h a n d l e d s u c h m a t t e r s . B e n s i i s impressed with Khun-Anup's eloquence and reponts it to bhe pharoah. The pharoah impressed by the nepont asks Flensi to delay ruling on the case in order to benefit from Khun-Anup's beautiful speech which in ancient Egypt as in othen parts of Afnica was/is highly appreciated. Rensi was also ondered to take care of Khun-Anup's family for the days he kept KhunAnup waiting for a decision and to meticulouslycopy down all he said. What follows is a senies of nine petitions made by KhunAn u p f or jus t ic e a n d ri g h te o u s n e s s o r a s th e E gypti ans calfed both, maat. As stated in the intnoduction to the Book of Knowing the Creations, maat was the foundation of both the natural and social order, lts cone concept is nightnessin nature and righteousness (which makes an onder or system right) in human society. Although traditional egyptologists translate maat mostly as justice in this narrative, I tnanslate it mostly as righteousness. For among the three most used meanings- tnuth, iustice and righueousness- righteousness seems to me to be the most comprehensiveand inclusi ve t enm and s ug g e s ts a n d n e c e s s i ta te s b o th tnuth and justice. 29

K h u n - A n u pa p p e a r st o R e n s i ' s s e n s e o f r i g h t e o u s n e s s , truth and justice, for maat was seen in ancient Egyptian s o c i e t y a s t h e s p i r i t a n d m e t h o d o f o r g a n i z i n ga n d c o n ducting the relations of human society. ThE phanoahand his s o c i e t y w e n e t h e s y m b o l a n d e m b o d i m e n to f m a a t a n d judges, as the representativesof the pharoah,wore on thein chest an image of the divine powen, Maat, (see above) pointing it towand the vindicated in a case. Khun-Anupbegins by praisingRensi, pharoah'srepresentative,as one who destroys falsehood and brings nighteousness,and challenges him to win etennal life by his righteousness.He subsequ"ntly criticizes him for not acting accondingto maat. But in the end a judgmentis renderedin Khun-Anup'sfavon. The languageof the narnativeis fulr of nautical and measurement terminology.This is because religion is reflective of a people'ssocial life. Ancient Egyptian life was greatly shaped by activities on and anound the Nile and by agricultural activities such as plowing, hanvesting and measuring grain. Thus, the phanoahand his representative are seen as the helmsmanof the ship of state and are wished good sailing, Likewise,they ane seen as the balance on scares which should not tilt, Ehe plummet which should not stray or the tongue that should not swerve - lest the system itself become unbalancedand the social orden be interrupted and upset. The appreciation for the balance on weighing comes a l s o f r o m r e f e n e n c et o t h e s a c n e d B a l a n c e i n w h i c h t h e heant of the depantedand nisen will be weighed on the Day of Judgment.(see belowthe Books of RisingLike Ral.

30

The Book of Khun-Anup Then Khun-Anupsaid to the High Steward, Rensi:

l. When you embark on the Lake of Maat (truth, justice and nighteousness).May you sail on it with a good wind. May no stonm tean away your sail nor your boat lag behind. May no misfortune fall on your mast and may youn mainstays not snap. May you not run agnoundnor the cunnent carny you away. May you not taste the evils of the nivennor see a face of fean. And may the fish come quickly to you and plump birds gather around you, For you ane the father of the orphan, the husband of the widow, the bnother of the divorced woman and a proEecEive garment for the motherless. Let me raise up youn name in this land as the embodimentof every good law. For you are, a leader without gneed,a great man free of baseness,one who d e s t n o y s f a l s e h o o d a n d b n i n g s n i g h t e o u s n e s si n t o being,one who comes at the voice of the caller, When I speak may you hear me. Grant me justice, O' Praisewonthy One to whom those who are praised give pnaise. Put an end to my oppression, for I am greatly bundened. Count me and you will find me lacking.

ll. A montalman dies along with his dependentsbut will you be a man of etennity by your righteousness? ls it not wnongwhen a balancetilts, a plummet strays, and t h e s t n a i g h t b e c o m e s c n o o k e d ?L o , j u s t i c e h a s f l e d fnom you, dnivenfnom its place, The judges do wnong a n d n i g h t - s p e e c hh a s b e c o m e o n e - s i d e d ,T h e j u d g e s take what has been stolen. He who should set mat31

tens right makes things go wnong. He who should give bneath chokes one who is on the ground and he who should make breathing easier makes one gasp fon ain. The mediator is a robber and he who should destroy n e e d , c o m m a n d s i t s c n e a t i o n .T h e t o w n i s i t s o w n floodwatenand he who should combat evil, commits cnimeshimself, Bedress is short but misfortune is long and a good deed neturns to those who do it, This is the pnecept: Do to the doen that he or she may also do. lt is t h a n k i n go n e f o n w h a t o n e m a y d o , b l o c k i n ga b l o w befoneit strikes and giving an assignmentto one who is skillful,Be a shelten and make your shore safe. See how your whanf is covened with cnocodiles.Let your tongue speak stnaight and not go astnay.

lll. Punish the nobbenand save those who suffen. Do not be a flood against the petitionen. Be aware of the appnoachof eternity. Desire to live long, fon as it is said: Doing right is breath for the nose. Punish those who desenvepunishmentand none will equal youn righteousness. Answer not good with evil and put not one thing in the placeof anothen, The balancingof the land lies in Maat - truth, justice and nighteousness.Do not speak falsely fon you are great; do not act lightly for. you have weight; be not untrue fon you are the balance and do not swenve fon you ane the standard. You are on the level with the balance,lf it tilts, then, you will lean too. Do not drift, rathen steen. Do not nob, nather act against the nobber. For one is not really great, if he is gneat with gneed. lf you tunn youn face fnom violence, who will punishwnongdoing?

lv. Thene is none quick of speech who is fnee of hasty words and none light of heant and mind whose thoughts have weight. Be patient that you may leann nighteousness and nestnainyour angen for the good of one who entens humbly. No one hasty achieves excellence and one who is impatient is not leaned on. Let your eyes see and your heart take notice. Do not act harshly with younpower lest a misfortunefall on you, Helmsman,do not let youn ship go astray. Life-given, do not let the peopledie. Pnovider,do not let the people penishfrom need. Shade, do not let the people become dny in the sun. Protecton, do not let the cnocodilesseizethe peopleand dnagthem away.

V. R o b n o t t h e p o o n o f t h e i n g o o d s , t h e , h u m b l ew h o m y o u k n o w , F o n t h e p o o n ' s b e l o n g i n g sa n e b n e a t h t o them and to take them away is to stop up theinnose.

vt. One who lessens falsehood encounagestnuth. One who suppontsgood diminishesevil - even as satisfact i o n c o m e s a n d e n d s h u n g e na n d c l o t h i n g n e m o v e s n a k e d n e s s ;e v e n a s t h e s k y b e c o m e s c a l m a f t e r a stonm and warms all who are cold; even as fine cooks that which is naw and water quenchesfhinst. He who cheats diminishesjustice. But lustice nightlygiven neiEhenfalls shont non bnims oven. Do not delay;deal with the matten at hand. lf you sepanaLewho will join? The soundingpole is in youl-hand, take the measunements. 33

surely the waten is shailow. And if the boat runs aground,its cangowill not on shone.

vil. Be patient so that one may cail on you concer-nrng his on he. just cause. Do not be angnyio. it does not become you. The bnoodingface becomes easily upset, Bnood not on what has not yet happened,nor rejoice o v e nw h a t h a s n o t y e t c o m e t o p a s s . p a t i e n c e p n o _ longs fniendshipand disposes of a pasb concern, for one does not know what is in the heart. lf the law is undenminded and order destroyed,the poor cannot survive' Fo' when they ane nobbed justice does not a p p l yt o t h e m ,

vilt. People fall low thnough gneed. Those who prey on othens achieve no real success. Thein success is, in truth, a loss, Thoughyou ane greedy, it yields you nothing;though you steal you do not benefit by ib. Act righteouslyfon the Lor"dof Righteousnesswhose righteousness is righteousnessindeed. When goodness is good, it is truly good. Sur.ely,r.ighteousness is fon etennity. lt goes bo the gnavewith those who do it. When they ane buniedand the eanth envelopsthem, thein name is not enased fnom the face of the eanth. They ar.e nemembened because of their goodness, For this is a pnincipleestablishedby the wond of God. Speak night and do right. For righteousnessis mighty. lt is greaE it endunes;its wonth is neal and it leads one to blessedn e s s . W r o n g d o i n gd o e s n o t a c h i e v e i t s g o a l , b u t o n e who is nighteousneachesdnyland,

tx. The tongue is a person's balanceand it is the b a l a n c ew h i c h d i s c o v e r s d e f e c t s , P u n i s h t h o s e w h o s h o u l d b e p u n i s h e da n d n o n e s h a l l e q u a l y o u n n i g h t eousness.When falsehood walks anoundit goes astnay. lt does not cross over in the ferry nor does ib go forwand. One who becomes nich by it has no children or heirs on earth. Those who sail with it do not neachdry land and their boat does not drop anchonat the inbendedtown. Be not too heavy nor yet too light. Do not delay or be foo hasty. Be not partial non listen to pure emotion, Do not burn youn face fnom one whom you know. Be not blind to one whom you have seen and do not reject one who petitions you. Abandon this sluggishness and let your speech be heand.Act for one who acts for you. Do not listen to evenyone,but call those who have a just cause, The slow and idle have no heritage; one deaf to tnuth has no fniends and those who anegneedyhave no holiday.

35

Books Of Wise lnstnuction

TH E B O O K S O F WIS E IN S T R U C T ION . C e r-ta i nl one y of the most important and well-written kinds of sacred literatune of ancient Egypt are the Books of Wise Instruction. Although some tnaditionalegyptologistswould argue that the Instnuctions are more secular than sacred, evidence does not suppont such a contention. One assumes they came to this conclusionbecause the lnstructions offer explicit life-lessons of how to conduct oneself, alone and with others. Howeven, if that is their main angument- and it seems to be from all readings- then they would have to nule the Book of Prove r b s s e c u l a n .F o n n o t o n l y d o e s i t c o n t a i n s i m i l a ni n s t r u c tions, but also it was based on the ancienL Egyptian model and borrowed whole passages from the Book of Amenomope lsee below). The Books of Wise lnstruction ane as sacred as any of the other books of lhe Husia, for the main focus is on maat a n d t h e m o r a l a n d s p i r i t u a l o b l i g a t i o ne a c h p e n s o n h a s i n preservingand practicing it in and for the community. Thus, each person, not lust the pharoah, was urged to pneserve and practice maat, Fon he or she was judged by it and granted long life on eanth as well as eternal life in Amenta (panadise) or death and non-existencebased on this. Therefore, Ptah-hotep says, "Maat is great, its value is lasting and it has remained unchangedand unequaledsince the time of its Creator." lt is, he continues, "a plain path e v e n f o r b h e i g n o n a n ta n d t h o s e w h o v i o l a t e i t s l a w s a n e punished."Thus, he unges monal excellencein all one does "so no fault can be found in your chanacter". Likewise, Kheti, tells his son Merikare that "righteousness is fitting for a rulen" and that he should "do that which is right that 39

y o u m a y l i v e l o n g o n e a r t h " , F o n " m o r e a c c e p t a b l ei s t h e bneadof Eherighteousthan the ox of those who do evil". cleanly bhen, maat, uhe quintessen[ial monal and spiriuual c o n c e p t o f a n c i e n t E g y p t i a n s a c r e d l i t e r - a t u r e ,f o n m s L h e cone focus of the Instructions even though some rather secular situations and solutions ane posed. Moreoven,given the inseparablelink in ancient Egypt and othen pants of Afr-ica between the sacred and seculan, the attempt to separate them makes liLtle sense and meets with even less success. Thus , t he s ages te a c h th e i r c h i l d re na n d th e peopl eto thi nk maat, speak maat and do maat in seculanand sacred situati ons . F or t his w i l l n o t o n l y i n s u re a mu tu a l lybenefi ci alcommunitybased on maat, but also everlastinglife, In tenms of bhe names of the Books, I have made two c h a n g e s i n n a m e s w h i c h s h o u l d b e n o t e d . F i r " s t ,t h e b o o k called the "lnstructions for Merikare" by traditional egyptologists is re-titled "The Book of Kheti", This was done because it is relatively centain the pharoah who wrote it was named Kheti and the "Book fon Merikare"would be inconsrsrent w i t h t h e o t h e r ' " B o o k s o f " , S e c o n d l y ,t h e b o o k c a l l e d t h e Papyrus Insingenby traditional egyptologists is ne-titled the Book of Phebhor after its authon. The traditional egyptologists and collector-shad the nather-unsettling and even arrog a nt habit of na m i n ga n c i e n t E g y p ti a np a p y n iby the name of s o m e o n ew h o b o u g h t t h e m " o r c a m e i n t o p o s s e s s i o no f them " by v ar iou sme a n s ,T h u s , In s i n g e r., H a n r" i s,B eatty, etc., ane affixed to papyri which often have their own names. Naturally,I saw no need or reason to follow chis pnactice.

40

The Book of Ptah-Hotep

t. Be not arnogantbecauseof youn knowledge.Take counsel with the ignonant as well as with the wise. F o n t h e l i m i t s o f k n o w l e d g ei n a n y f i e l d h a v e n e v e r been set and no one has even neachedthem. Wisdom is nanenthan emenalds,and yet it is found among the womenwho gathenat the gnindstones.

ll. lf you ane a leader and command many, stnive fon excellencein all you do so Lhat no fault can be found in youn chanacten.Fon Maat - the way of Tnuth, Justice and Righteousness- is gneab;its value is lasting and it has nemainedunequalledand unchangedsince the time of its Creaton. lt lies as a plain pabh befone even the ignonant and bhose who violabe its laws ane p u n i s h e d .A l t h o u g h w i c k e d n e s s m a y g a i n w e a l t h , w n o n g - d o i n gh a s n e v e n b n o u g h t i t s w a r e s t o a s a f e por-t.In the end, it is Maat, the way of Tnuth, Juslice and Righteousness that endunes and enables the u p n i g h tt o s a y " l t i s t h e l e g a c y o f m y f a t h e r a n d " mothen.

ilr. Do not terrorize peoplefor. if you do, God will punish you accondingly.lf anyone lives by such means, God will take bread fnom his on her" mouth. lf one says I shall be rich by such means, she will evenLuallyhave 41

to say my means have entnappedme. lf one says I will nob anothen,he will end up being robbed himself. The plans of men and women do not always come to pass, fon in the end it is the will of God which prevails. Thenefone,one should live in peace with othens and they will come and willingly give gifts which another would take from them through fear.

tv. Be diligent as long as you live, always doing mone than is commandedof you. Do not misuse your time while following youn heart, for it is offensive to the soul to waste one's time. Do not lose the daily oppontunity to incneasethat which you have. Diligencepnoduces gains and gains do not endure when diligenceis abandoned.

V. lf you are parents of wonth and wisdom, tnain youn childnenso that they will be pleasingto God. And if they do what is right, followingyout' example,and handle yout' affains as they should, do fon them all that is good. Fon they are begotten of yout' own heart and soul, Thenefone,sepanate noL youn heart fnom lhem. But if they fail to follow your counse,oppose your will, reject all counsel, and se[ their mouth in motion with vile wonds, then dnive them away. Fon they ane not youn childnenand were not bonn for you. Those who a n e g u i d e dd o n o t g o w n o n g , b u t t h o s e w h o w i l f u l l y lose their way will not find a str"aightcounse.

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vl. lf you move among people, gain nespect and tnust thnoughspeakingopenly and tnuthfully. Those who ane tnusted and speak tnuthfully, will become leaders and mastens of themselves.Thosewho masten themselves enjoya good name and ane not malignedT . hey ane in good health and their face is turned towand thein people. And they ane pnaisedwithout Eheinknowingit. But t h o s e w h o s e h e a n t o b e y s b a s e d e s i n e sc a u s e s c o n t e m p t n a t h e n t h a n l o v e . T h e i r h e a n t d i m i n i s h e sa n d thein body dwindles.Those of greaL heant ane the chosen of God, but those who obey base desines,become bhepossessionof the enemy.

vll. lf you are a leaden,see that the plans you make ane canniedout. Do gneat things which will be nemembered long after you. Whene thene is pnaise,detnactioncannol sunvive.But whene those of ill-willenten. like crocodiles,strife also comes.

vlil. lf you are a leaden,be counteousand listen carefully t o t h e p r e s e n t a t i o n s o f p e t i t i o n e r . s ,S t o p n o t t h e i r speech until they have pounedout their heant and spoken that which they came to say. Those with gr.ievances like to speak out and have their petitions heard. But whosoevensfops a pnesentationnaises the quest i o n o f w h y d o e s o n e h a v i n gt h i s p o w e n a c t i n t h i s mannen.Not all that is asked fon can be granted, but a fain hearingsatisfies the heart.

lx. lf you want friendship to last in the house you enter as masten,fniendon bnothen,or in any other place you e n t e n , a v o i d a p p n o a c h i n gt h e w o m e n i n a n i m p n o p e n mannen,No place is peaceful whene this is done and he who intnudes on them is unwelcome,Thousands of men have been ruined for the pleasure of a shont moment, which passes like a dream and then brings d e a t h t o t h o s e w h o h a v e i n d u l g e di n i t . M e n a n d women leave home because of it and the heart should refnain fnom it. As for those who go wnong because of lust, noneof thein planswill pnospen,

X. lf you wish your conduct to be perfect, to be free fnom all that is evil, guand against the vice of gneed for matenialthings. lt is a gnievoussickness and there is no cune fon it. Thene can be no confidenceamong those infected with it. lt tunns a kind fniend into a bitten enemy. lt causes conflict with fathens, moLhers and the bnothensof mothers and rt separates the wife from her husband.lt is a bundleof all kinds of evil and a bag containingvices of every kind. Establishedane t h o s e w h o s e s t a n d a n d i s r i g h t e o u s n e s s ,w h o w a l k a c c o r d i n gt o i t s w a y s . T h e y s h a l l s u n e l y p r o s p e n theneby,but the greedy will not have even a grave.

xl. lf you are wise and seek to make youn house stable, l o v e y o u n w i f e f u l l y a n d n i g h t e o u s l y .G i v e h e r f o o d , clothes and oil fon hen body and make her happy as

long as you live. For she is of great value to you her husband.Be not bnutal to her.. Kindnessand considenation witl influence her better than fonce. Pay attention to what she wishes, aims ab and negandshighly. Thus, she will nemainwith you. Open youn anms to hen; call henand show henyounlove.

xll. S h a n ew i t h y o u n f n i e n d s t h a t w h i c h y o u h a v e , f o n that which is youns is a gift of God. Those who fail to share with thein fniendsane shunnedfon havinga selfish soul. Although peoplemight plan for tomonnow, they do not know what will come to pass, But it is nighteousnessby which people ane sustained. Thenefone, if misfontunecomes and you have been nighteous wibh younfniends,youn fniendswill welcomeyou. peace will not be found in a city where fniendsane fongotten and theinneedsnot answened.

xilt. lf you ane one of worth and wisdom who stts on a c o u n c i l o f g o v e n n a n c e ,a p p l y y o u r h e a rt a n d m i n d toward that which is wise. Speak only when you know you can assist in the solution of a difficulty. For silenceis betten than useless chatter. Ther"eis an ant lo givingsound advice in council,Sunelyib is mone difficult than all othen duties. Those who gnasp this can makeit serve them well.

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XIV. lf you ane a powenfulpenson, gain nespect through knowledgeand gentlenessof speech and conduct. Give c o m m a n d so n l y w h e n e n e c e s s a n ya n d f i t t i n g , T h o s e w h o a b u s e t h e i n a u t h o r i t y p n o v o k en e s i s t a n c e .A n d those who place themselvesabove others ane brought low. Be not silent when it is youl- duty to speak, buL be cautious in youn speech lest you offend. When you a n s w e nt h e a n g n y ,s h o w s e l f - c o n t r " o lF. o n L h e a n g n y heant speaks fier-ywonds, but those who walk gently, t h e i n p a t h i s a l n e a d yp a v e d . M o n e o v e n ,t h o s e w h o worny all day will have no happy moment. But those who punsuepleasuneall day will not be able to sustain themselves.

XV. lf you ane a judge chosen to maintain orden among the people,handlemattens with a stnict sense of justice. Do nob lean to one side on the other'. Take care t h a t n o o n e c o m p l a i n st h a t y o u a n e u n f a i n a n d y o u r actionsnesultin a judgmentagainstyou,

XVI. lf you ane angered by a wnong done you by anothen, it, but toward nighteouslean not towand nemembening ness, Pass oven it quickly and do not hold it in youtheantaften the first day it happens.

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XVII. lf you have gnown gneat after having lived in a lowly condition, and have gained wealth aften having been poor in youn town in the past, fonget not how it was with you in fonmen times. Tnust not in youn wealth, which came to you as a gift of God. And put not behindyou another who is youn equal and to whom the same has happened.

xvlll. Be genenousas long as you live. what goes into the stonehouseshould come out, Fon bread is made Lo be s h a n e d .T h o s e w h o s e b e l l i e s a r e e m p t y t u n n i n t o a c c u s e n sa n d t h o s e w h o a n e d e p r i v e d b e c o m e o p p o nents. see that none such as these ane your-neighbors. Generosityis a memoniarfon those who show it, long aften they have departed.

XIX. Know those who ane faithful to you and do not mistreat those who ane your friends. They ane a wellw a t e r e d f i e l d t o y o u a n d m o r e v a r u a b l et h a n g r e a t riches. For what belongsto one friend belongsto a n o t h e r . T h e c h a r a c t e n o f a n i g h t e o u sp e n s o ni s a n hononto him or her and a thing of varue which is long remembered,

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XX. lf nespect for night exists in the heant of those who have been set in authority, they will be beneficent a l w a y s a n d t h e i n w i s d o m s h a l l e n d u n ef o r e v e n . T h e heant of the wise reloices when wisdom is estabrished and is happy when it pnospers on earth. The wise ane knownby thein wisdom and the great by thein good actions. Thein heant is in harmony with thein tongue, their lips are tnue when they speak,thein eyes see rightly and their ears hear that which is profitable for their childnen,so that they may do what is right and are free fnom unnighteousness,

XXI. lf a son and daughten accept the righteaus teachings of thein panents,none of thein plans will go w n o n g . T e a c h y o u n c h i l d n e n ,t h e n , t o b e t h o s e w h o hear well; Lhey will be valued by those of weight and substance and their speech will be informed by what they have heand,Respectedane those who listen well, they will excel and thein deeds will distinguishthem, But failune will follow those who hean not, The wise wake eanly in ondento establish themselves, but fools alwaysfail to nise at the oppontunetime.

48

The Book of Kagemni

t. The modest penson is stnong and one who is true in wond and just in deed is pnaised.Houses ane opened to the humble and a wide seat is given to one who is gentle in speech and conduct. But sharp knives stand n e a d yf o n t h e u n r i g h t e o u s i n t r u d e n . F o n t h e r e i s n o entnanceexcept for the righteous,

ll. Those who ane blamelessin mattens of conduct, no wonds can prevail against them. And those who are self-mastered,the harsh ane kindento them than their own mothers, and all people become thein senvants. Let your name go fonth, then, while you younself,ane silenband you will be necognized and nespected.

lll. Be not annogantamong youn peens because of your stnength. And bewane of acting in such a way to e n c o u n a g eo p p o s i t i o n .F o r o n e k n o w s n o t w h a t w i l l come to pass or the things God will do to punish the evil.

49

The Book of Kheri

t. Be skilled in speech so that you will succeed. The tongue of a man is his sword and effective speech is stnongenthan all fighting. None can ovencomethe skiilful, A wise pensonis a school fon the nobles and those who ane aware of his knowledgedo not attack him. No evil takes place when he is near, Truuh comes to him in its essential fonm, shaped in the sayings of the ancestons.

il. Follow in the footsteps of youn ancestons, fon the mind is tnainedthnoughknowledge,Behold,their wonds endunein books, Open and read them and follow their wise counsel. Fon one who is taught becomes skilled. Do not be evil fon kindnessis good. Make the memony o f y o u l a s t t h n o u g hl o v e o f y o u . M u l t i p l y t h e p e o p l e whom the city sheltens, then God will be pnaisedfon your-donations.And the peoplewill . . . give thanks fon youngoodnessand pnayfon younhealth.

lll. Advance your officials so that they will act by your l a w s . O n e w h o h a s a b u n d a n c ea t h o m e w i l l n o t b e biased,One has wealth when he on she has no wants. A poor person may not speak Eruly and one who says "l wish I had" is not stnaightfonwand. He leans towand

h i m w h o w i l l p a y h i m . T n u l yg r e a t i s a g n e a t p e n s o n when his men and women of statune ane gneat. strong is the king who has councillonsand wealthy is one who is nichin personsof statune.

lv. Speak tnuth in your house that the princes of the eanth may nespect you. Righteousnessis fitting for a nulen.For it is the front of the house that inspires respect in the back. Do that which is right that you may live long upon the earth. Comfort the weepenand oppress not the widow. Dnive no one away from the property of his or hen fathen, Defnaud not the nobles of thein pnopenty.Bewaneof punishingunjustly. Do not killfon it will not pr"ofityou,

V. Make no distinction in your behavior between those of rank and the common people,Rathen choese a penson because of his on her skills so that every craft may be canniedon.

vl. One generationsucceeds another and God who knows human natune is hidden, One cannot avoid or opposethe hand of God. He neachesall that the eyes As see. Thus, one should neveneGod on his path no niver a dry watercourse is replaced by a stneam, so a l l o w s i t s e l f t o b e c o n c e a l e d .l b b n e a k s t h e b a n n i e n behind which it was hidden, So too the soul comes to 51

the placethat it knowsand sEraysnot from its fonmer path.

vll. Make wonthy your house in the west and make firm your place in the city of the depantedby being upnight and just. lt is on this that the hearts of men and women rely. For mone acceptable is the virtue of the righteous than the ox of those that do evif.serve God thati" ,.y also wonkfor you.

vilt. well caned for is humankindwho are the flocks of God. He made the sky and earth for their sake. He destroyed the dangers of the waten. He gave the bneath of life fon thein noses, They are in nis image and came from His body. He shines in the sky fon their sake. He made plants fon them and cattle, fish and fowl to nounishthem. He has killed His enemies and neducedHis childnenwhen they conspinedto nebel against Him, He makes daylightfor their sakes and He sails around in His sacred boat so that He can see them. He has built His shnine anoundthem and when they weep He heans. He made for them nulers even fnom the egg, leaders to fift the load from the back of the weak. He made fon them words of power as weapons to ward off the blow of evil events, guandingthem by day and by night. He has slain the traitons among them as a man stnikes his son for the sake of his bnother.Fon God knows evenyname.

52

The Book of Ani

l. Do not go in and out of the court of justice so that your name may not be soiled, Do not contend in a quarnel.Keep silent and it will serve you well. Go not in the pnesence of a dnunkard even if it promises to bningyou honor.

il. Pour libationfon youn fathen and mothen who nest in the valley of the dead. God will witness your action and accept it. Do not fonget to do this even when you are away fnom home. For as you do for your panents, younchildnenwill do fon you also.

lll. D o n o t f n e q u e n t t a v e n n s l e s L e v i l w o r - d sf a l l f r o m your mouth and you know not what you ane saying, lf you fall, your limbs may be bnokenand thene will be no one to help you. Even youn dninkingcompanions may s t a n d u p a n d s a y " P u t t h e d n u n k a n do u t . " l f o n e comes to seek and talk with you, one will find you lying on the gnoundas if you wene a little child.

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lv. When the messengenof death comes to take you, let him find you neadyto go to your nestingplace, say_ ing "Here comes one pnepar.ed befoneyou.'; Do not say then "l am too young to be taken." Fo. death comes and seizes the baby at his on hen mothen'sbneast as well as the man and woman who have r-eachedan old age.

V. G u a n da g a i n s t w o n d s a n d d e e d s o f d e c e p t i o n a n d against wonds that ane untnue. Destnoy the desineto do and speak evil within you, fon the evil man have no nest.

vr. Stay away fnom the aggnessiveman and take him not fon a companion.Take then for a fr-iendone who is true and just, one whose actions you have obsenved. A n d i f y o u r n i g h t e o u s n e s se q u a l s h i s o l . h e n s , y o u n fniendshrp will be balanced.

vil. Small gifts netunngreater and what is replaced bnings abundance.The wise live off the house of the fool. Pnotect what is yours and you will always find it. Be watchful of what you own lest you end up as a beggan,One who is always idle amounts to nothing but one who is diligentis honored.

vlll. lf God granbs you children, may the heant of thein fathen and mother know them. Whoeven hungens, let them be satisfied in the house of thein mothenand father. Let them find thene a wall which pnotects them, Be not without a genenousheant fon it is God who givesyou wealth.

lx. Do not sit when one who is oldenthan you is standing, even if you have achieveda highenstatus in your' pnofession.No fault is found with good chanactenbut an evilcharactenis alwaysblamed.

X. Walk each day in the way of nighteousnessand you will reach the place to which you ane going.Neven speak evil wonds to any visitons; a wond spoken canelessly some day when you are gossipingmay oventunn y o u r h o u s e . l f y o u a n e f o u n d g e n e n o u si n t i m e s o f prospenity,when adversity comes you will be able to bean it. lf you ane nighteousyou will be recognizedand nespected.And, whether you are among many on few, you will find youn family and fniends, and all you wish will be gnanbed.

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xl. L e t n o t y o u r h e a n t b e r e v e a r e dt o s t n a n g e n s rest they use youn wonds against you. offensive wonds that come fnom your mouth, if nepeated,can make bitten enemies.A pensoncan be nuinedby his on hen tongue. Take care and you will fare well. The heant of humans i s w i d e a s a s t o n e h o u s ea n d f u i l o f a n s w e n s o f a r l kinds' choose then those that are good and speak t h e m a n d k e e p t h o s e t h a t a n e b a d e n c r o s e di n y o u r belly. A hansh answer pnovokesstnife, but one who speakswith gentlenessis loved.

xll. . Double the gifts youl" mothen gave you and cane fon her as she cared of you. she bone a heavy bunden in you and did not abandonyou. when she bnought you fonth after youn months, she was still bound closelyto you. Fon hen bneasts wene stiil in your-mouth for thr-ee yeans. while you grew, she cleaned your-filth wiihout disgusbin hen heart and without saying "o, rvhat can I do?" she placed you in schoorto be educated and came thene daily on your behalf with bnead and been for your teachen.Thus, when you becomea young man and marny a wife and establish youn house, lose not s i g h t o f y o u n o w n c h i l d h o o d .R a i s e y o u n c h i l d n e na s youn mothendid you. Do not let her find fault with you, lest she naise her hands to God against you and God hear hencomplaintsand punishyou.

xlll. Eat not bnead while anothen stands by without extendingyoun hand to him or hen. As fot' food, it is always hene, it is man and woman who do nor remain. A person may be nich on poon but bread remains with those who share it, One who was nich last yean may be a vagrant this yean. Thenefone,be noL anxious to fill youn belly without regard for others. Fon you know not whene your course will lead. lf you become needy, another may do good by you. The waten counse of last y e a r h a s d i s a p p e a n e da n d t h i s y e a n a n o t h e ns t n e a m has appeared in its place. Gneat watens have become t r a c t s o f d n y l a n d a n d s e a s h o n e sh a v e d i s a p p e a r e d into the ocean depths. No man on woman, then, walks a singleway. This is a lessonfnom the Lord of Life.

XIV. Do not ondenyour wife around in her house when you know she keeps it in excellent order. Do not ask her "whene is it" on say to her "bning it to us" when she has put it in the propenplace. Wabch hen carefully and keep silent and you will see how well she manages. How happy is your house when you support her, Theneane many men who do not know this. But if a man nefrainsfrom provokingstrife at home, he will not see its inception.Thus, every man who wishes to master his house,must first master his emotions.

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XV. Answer not elders who ane angry. Let them have thein way. speak sweetly when they speak bittenly,Fon i t i s a n e m e d yt h a t s o o t h e s t h e h e a n t . c o n t e n t i o u s answens pnovokestrife and eventuallyyoun will will be broken. Let not your heant be tnoubled,fon they will soon netunnto pnaiseyou when thein houn of nage has passed. When your wonds please the heant, the heart is inclinedto accept them. seek serf-mastenyLhen and your self-masterywill subduethem.

The Book of Amenomope

t. Bewane of robbing the poon and of oppnessingthe weak and helpless. Raise not yout" hand against the aged non addnessan elden with impnoperspeech. Let not yourself be sent on an evil mission non stand in the company of those who have penfonmedit. Rage not against those who injuneyou, non on your account answen them. The wharf falls fr^om unden the wicked and a flood of waten washes them away, The nonth wind comes down to end thein houn on ear-thand tunns into a tempest; the thunder noars and the crocodiles come without mercy,

ll. L e t u s s t e e n a n i g h t e o u sc o u n s e s o t h a t w e m a y carry the wicked acnoss without becoming like them. Raise them up, give them youn hand and then, leave them in the hands of God. Fill them with the food of your kindnessthat they might be satisifed and repent, Anofher thing good in the heart of God is that you pause and think befonespeaking.

lll. Do not argue with the contentious, non provoke them with wonds. Pause before those who intenrupt and give way to those who venballyattack you. Sleep a night before speaking. For the unrestnainedpenson is like a stonm which bursts forth like a flame in a pile of straw.

lv. Now, the unnestnainedman or woman in the temple i s l i k e a t n e e g r o w n i n u n f e r t i l e g n o u n d ,l t s l e a v e s wither quicklyand its unnipefruit falls to the earth. lt neachesits end in the lumbenyand on it is floated far fnom its place. And its bunialcloth becomesa flame of fire. But the self-mastenedman or woman sets himself on henselfapart. He or she is like a tree gnown in fert i l e g r o u n d . l t g n o w s g r e e n a n d d o u b l e si t s y i e l d o f fnuit. lt has its place in the eyes of its ownen.lts fnuit is sweet, its shade is pleasant and its end is reached in the garden.

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V. Better is a bushelwhich God gives you than five thousandwnongfullygotten, such gains not a day "l"y in the stonehouseor bann and they ane oi no use in making beer', Their stay in the storehouse is no mone than a moment. when morning comes they have sunk f r o m s i g h t . B e t t e n t o b e p o o r -i n t h e h a n d s o f G o d than niches in the stonehouse.Betten is bneadwith a happyheantthan nicheswith much wonny.

vt. Rejoicenot over nichesgainedby robbery non mounn because of pover.ty. lf anchens in fnont advance too far, then thein company abandons them. The boat of the covetous is abandonedin the mud, but the ship of the self-mastenedman and woman sails with the wind. Pray then to God each day as the sun rises, saying, "Gnant me pnospenityand health." And God will give you all you need in life and you will be safe from fear.

vil. Keep youn tongue away from words of detnaction, and you will be one loved by the people. You will find your seat in the Templeof God and your gifts shall be among the offeningsto youn Lond. You will be gneatly hononedin old age, duly concealedin your coffin, and safe from the wnath of God.

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vlll, Fon the unrestnainedwoman and man ane like a wolfcub in the fanm yand. They turn one eye against the othen. They cause bnothensand sistens to angue.They go before evenywind like clouds. They dim the bnightness of the Sun. They bend their tail like a baby cnocodile, cur'lingup to inflict hanm. Thein lips ane sweet but their tongue is bitter and a consumingfire burns in thein belly, Do not jump to join such a one, lest you bningmisfortuneuponyourself,

tx, Do not speak falsely to anyone,fon it is an abominat i o n [ o G o d . D o n o t s e p a r a t e y o u l "h e a n t f n o m y o u n tongue, and all youn plans will be successful. You will have weight in the presence of others and be secune in the hands of God. God hates one who falsifies words. And the gneat abominationof God is decep[ion and double-dealing.

X. Do not misleada man or woman with pen and papynus. lt is an abominationto God. Do not bean witness with false wonds non injune another with youn tongue. Do nob tax one who has nothing, nor make your pen wnite falsely. lf you find a large debt against a poor penson,divide it into thnee pants, fongivetwo and let one stand, You will find this a path of life. You will pass the night in sound sleep and in the monning,you will find it again like good news. Betten is praise with the love of others than wealth in the stonehouse.Betten is bread when the mind is at peace than riches with a troubledheant. 61

xl. D o n o t c o n f u s e a p e n s o ni n t h e c o u r t o f r a w n o n mistneat the righteous. Do not give considenationto bhosein clean clothes and reject those who appear in rags. Accept not the gift of the stnong man non oppress the weak fon him. Justice is a gneat gift of God and God gives it to whom God wiils. sr.ely, the strength of one who is rike God saves the wretched fnom thein oppresson.

xll. Do not say: "Find me a stnong pnotecton,for one in my city has injured me." And say not "Find me a redeemer, for one who hates me has done me harm." Sunely,you know not the plans of God and cannot see t o m o n n o w .S e t t l e d o w n , t h e n , i n t h e h a n d s o f G o d . And your self-mastery in silence will overthrow them. For ancient and deep is the fean of the cnocodilewho makesno sound.

xlll. Bane not your soul to everybody non damage thereby nespectfor you. Spneadnot youn wonds among others non associate younself with those who bane their heart. Better are those whose knowledgeremains i n s i d et h e m , t h a n t h o s e w h o t a l k t o t h e i r d i s a d v a n tage. One does not nun to neach penfection. And one does not cneate it in ondento destnoyit.

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XIV. Laughnot at the blind, nor make fun of a dwarf' nor interfere with the plans of the lame. Do not hanass those who are in the hands of God, nor be fience of face against them if they enn. Surely, humans are clay a n d s t n a w , a n d G o d i s t h e b u i l d e n .G o d t e a n s d o w n and builds up daily. God makes a thousand humble as He wills. lt is God who makes thousands into overseens when they ane in thein houn of thein life. Blessed are those who neach the West while they ane safe in the handsof God,

XV. lf you see a person youn senior outside, walk behind h i m o r h e r r e s p e c t f u l l y .G i v e a l s o a h a n d t o e l d e r s filled with been, And nespect them as thein childnen would. The stnong anm is not weakenedby being uncovened.And the back is not broken by bendingit rn respect. Better is a poor penson who speaks pleasant wonds than a nich penson whose wonds are as hansh and dry as straw. A pilot who sees fan ahead will not wneckthe ship on rocks.

XVI. Do not expose a widow if you catch her in the field, N o n f a i l t o b e u n d e n s t a n d i n go f h e n n e p l y . D o n o t nefuse your oil jan to a strangen to double it fon your' friends and family. God loves those who nespect the poonmonethan those who neverethe rich.

63

The Book of Ankhsheshonqi

l. senve God that He may protect you. senve you. bnothensand sisters that you may enjoy a good reputaLion, senve a wise person that he or she may senve you. senve one who senves you. senve any person so you may benefit fnom it. And serve your- mother and father that you may go fonwandand pnospen. Examine every matter that you may undenstand it. D o n o t s a y I a m l e a n n e db u t r a t h e n s e t y o u n s e l ft o becomewise. Be gentle and patient, then your-chanacten will be beautiful. lt is in the deveropmentof character that instruction succeeds. Leann the stnuctune and functioning of the sky. Learn the s[nucture and functioningof the earth. The good fontune of a town is a leader who acts nighteously. The good fortune of a temple is its pniest. The good fontune of a field is the time it is worked. The good fortune of a storehouse is the stocking of it. And the good fontune of the wise is thein exceilent advice.

ll. May the "elden bnothen"of the town be the one to whom it is entnusted. May the kindest bnother of the family be the one who acts as "elden bnother' for it, May I have somethingand my nelativeshave something so that I may eat my own without holdingback. May the floodwatennevenfail to come. May the field neven fail to flounish.May childnendo honon to thein fathen

and mother. May the moon follow the sun and not fail to nise. May I necognizemy fniends that I may share my goods with them. May I necognizemy bnother and sister that I may open my heart to them. And may life alwaysfollow death. Do not send a wise man in a small matter when an important matten is waiting. Happy is the heart of him who has made a judgment befone a wise man. A wise master who asks advice, his house stands foneven.A wise man seeks a friend, a fool seeks an enemy. The children of a fool wander in the street, but those of the wise ane always with them. A wise man is one who knows what goes on anoundhim.

lll. May the heart of a wife be the heart of her husband so that they may be free of contention, lf a woman is at peace with hen man, they will neven fare badly. lf a woman whispers about her man, they will neven fare well. A good woman of noble chanacten is food that eomes in times of hunger. A woman who remains a woman at night is praised duningthe day. He who violates a marniedwoman on the bed will have his wife violated on the gnound.A woman lets herself be lovedaccordingto the character of her man. Do not send a fool in an important matter when you can send one who is wise. Do not instruct a fool lest he hate you fon it. When one isntnucts a fool, he or she says "What they are doing insults me." The fniend of a fool is a fool. The fniend of a wise person is anothen wise person. lf you are given bread for being stupid, you may learn to despise instruction. Although the way of God is befone all people, the fool cannot find it. 65

lv. Do not belittle the eldenly in youn heant. Honon the eldenlyin youn heart, and you will be hononedin the heants of all. Do not laugh at youn son in front of his mother lest you leann the measune of his fathen. Do not prefer one of youn childnento the othen, for you know not which one of them will be kind to you. There is no tooth that decays that stays in its place. Theneis no friend who walks alone. There is no wise one who comes to grief. Thene is no fool who finds profit. There is no one who deserts his tnavelling companionwhom God does not hold accountablefor it. Theneis no one who deceives who is not deceivedand no one who does wnong that goes on and tnuly pnospers.

V. Do not hunl a lance if you cannot aim connectly.Do not do evil to a person and thus cause anothen to do it to you. Let youn generosity neach one who needs it. Do not be stingy, fon wealth is no real security. Speak truth to evenyone;let it cling to your speech. Do not do to a pensonwhat you dislike and thus cause another to do it to you also, Thene is no good deed except the good deed that is done fon one who needs it, Those who stnuggle together with the people of thein town will nejoicein the victory with them.

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The Book of Phebhor

t. tf a beam is longer than its right measure, the excess is cut off, lf the wind blows beyond its right m e a s u n e ,i t w r e c k s t h e s h i p s , T h o s e w h o a p p l y t h e right measure in all good things are not blamed. The God of just measure has cneated a balance in orden to esbablishright measuneon eanth. He placed the heart deep in the body fon [he night measure of its owner. Thus, if those who ane learned ane not balanced,their learningis of little use and a fool who knows not balance does not escape misfortune. Pride and anrogance ane the destnuction of their ownen. But those who are gentle in chanactencreate bheir own fate.

il. The foolish child whom a father or mother has not instnuctedis like a statue of stone. lt is a son's and daughter's advantage and good fortune to receive instruction and to ask for it. But no instruction can succeed, if thene is nesentment for it. Youth who are nob cornupted by base desires ane not blamed and those who contnol their sexual appetite, their name does not send fonth an unpleasant odon. Those who ane steadfast and thoughtful ane chosen among the people and those who listen to a correction protect themselvesfrom neceivinganothen.Surely, the fault in eveny kind of chanactenlies in not listening.The God of wisdom has placed the stick on earth in orden bo teach the fool by means of it. But He gave the wise a

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sense of shame in orden to avoid all punishment,Thus, a youth who has nespect thnough shame is not rejectedwith punishment.

lll. It is betten for a serpent to be in the house than a fool who comes often. Those who associatewith a fool ane dnawn into wnongdoing.Those who live with a fool die in captivity. The fniends of fools sleep tied to t h e m . A n d L h e w n o n g d o i n go f f o o l s h a r m e v e n t h e i r own nelatives. when a fool lights a fine he goes too close to it and gets burnt. And when a fool starts a !sht' she goes too close to it and gets knockeddown. Those who walk with the wise shane their- praise, but those who walk by in the company of a fool cneate an evil odor in bhe street.

lv. D o n o t b e g n e e d yl e s t y o u r n a m e s e n d f o n t h a n offensiveodon. Gneed bnings conflict and fighting in a house. lt takes all sense of shame, mency and trust from one's heant and it causes turmoil in a family. Those who ane greedy do not like to give to those who g a v e t o t h e m . T h e y d o n o t c o n s i d e nt o m o n r o w , f o n they are only concernedwith the moment, Theneis no end to the wnong done when money and greed ane togethen. Money is the trap God placed on eanth for the ungodly so that they would wonny each day. But He gives it to those whom He favons in order to take away worny fnom thein hearts.

58

V. T h o s e w h o g i v e f o o d g e n e n o u s l yw h e n t h e y h a v e money ane the ones bo whom fate gives fontune. Fon wealth goes to those who give food to othens by means of it. The heant of God is satisfied when the p o o n s t a n d p n o v i d e df o n b e f o n e H i m . T h u s , i f y o u a c q u i n ep r o p e r t y , g i v e a p o n t i o n t o G o d b y g i v i n g a pontionto the poon. lf you acquinepnopenty,spend it on youl^town so that there will be no turmoil in it. lf it is in youn powen, invite those fan away as well as those nean you. Fon those who invibethose fnom afar, their name will be great when they go afan. Those who love thein neighborswill find a family anoundthem. God allows one to acquinewealth in netunnfon doing good. And those who give food to the poor, God takes them to Himselfin mencywibhoutmeasune,

vl. Gentlenessin conduct of every kind causes the wise t o b e p n a i s e d .D o n o t m a k e y o u n m o u t h h a n s h o r speak loudly with youn tongue. Fon a loud voice does damage to members of the body just like an illness. Do not be so impatientwhen you ask that you get angry while you ane listening.The pnaiseof the wise is gneat befone the people because they lisEen. Do not yield ofben to your tongue in ondento advise when you have not been asked. Those who hunry with thein mouth, give an incornectanswenwhen they speak. One does not take seriouslythe wonds of the talkative w h e n c o n s i d e r i n ga n a c c u s a t i o n , A n d o n e d o e s n o t judge the complaint of a fool based on how loud it is presented.

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vll. lf the wise ane not carm, their manner is noL perfect. lf no calm comes in battle, the anmy gets no rest. lf thene is no calm between feasts, the masten and mistress of the house cannot enjoy themselves. And if there is no calm in a temple, God abandonsit. Thus, pnaiseis given to the wise because of thein calm and old age is a good time in life because of the calm that comeswith it.

vlll. Do not take lightly a small thing lest you suffen fnom it. Deadly hanm comes to the fool fon taking gneatness lightly in his heart. Likewise, hanm comes to a great person for taking smallness lightly. lt is God who gives the wise the discerningheant in onden that they may have appropriate nespect. one who fears all hanm avoids all harm. Do not take rightrya small illness fon which there is a nemedy,take the nemedy. A small snake has poison.A small river has its dangens. A small fire should be feared. A small document has gneat benefit. A small cond binds. A small truth defends its ownen. A small rie causes tnouble for one who tells it. A little food gives health to one who has it, A little saving leads to wearth. The rittle heant sustains its ownen. A little good news make the heart happy,A little dew gives life to rhe fields. A lirtle wind carries bhe boat along.A little bee brings honey.A small locust lays waste the grapevine.A smail wrong leadstowands death. And a small good deed is not hidden from God. Thus, many ane the small things that deserve nespect but few ane the gneat things that menitadmination. 70

lx. The heart and tongue of the wise and the gneatness of the place in which they rest, all come from God. When the people raise thein hands God knows it. He knows the ungodly who imagines evil. He knows the godly and that they have the greatness of God in their heart. Before the tongue has been asked the question, God knows its answer. He directs the heart and tongue by His command. lt is He who makes the way safe without a guard. lt is He who gives a just ruling without having a hearing. He lets a person be great in his or her lifetime because of His mency.And He makes the poor beggar a master because He knows his heant.

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Books of Gontemplation

T H E B O O K S O F C O N T E M P L A T I O N .T h e s e b o o k s c o n t a t n thnee fonms of contemplation:lamentations,pnopheticassertions and meditationson death and etennal life. These books r e f l e c t a s k e p t i c i s m , s a d n e s s a n d c o n t e m p l a t i v ep o s t u n e born of the collapse and transformaEionof the social order and the resultant chaos and loss of cultural center this and lpuwer repbnought.The Books of Khakheper-Ra-Soneb, resent lamentations on Ehe low state to which the society says, "Maat, righteoushad fallen. As Khakheper-Ra-Soneb ness and order, has been cast out and isfet, evil and chaos, i s in t he Counc il H a l l , T h e w a y o f G o d i s v i ol ated and H i s Commandantsare bnushedaside, The land is in tunmoil and there is mounningevenywhere." lpuwer laments the revensalof the social order when outsiders have destroyed the intennal hanmonyand stability of ancient Egyptian society. "Behold now," he says, "how greatly the people have changed," "The nobber has become rich and the hononablepenson a thief." The foreigners have imposednew ways and created new relations and the righteous "Egyptianof yesterdaycannot be found anywhere." In the Book of Dialogwith the Soul a man expresses despair at the changed social cincumstancesand contemplates death. This is the eanliest known literary exampleof a soul in turmoil confronting unjust suffening and raising the question of why and what is to be done. lt predates the Hebnew Book of Job approximatelyfifteen hundnedyeans which represenbs a similar concennand question and to which it has been compared.The 75

Book of songs focuses meditation on the inevitabilityof death and the need to enjoy life now fon Ehe most part and suggests a p os t une t hat is e x p n e s s e dl a te r i n th e H ebr-ewB ook of Ecclesiastes.The last song, however, focuses on praise of learningand the learned and argues it rs learned achievement which causes one's name to last foreven. Finally,the Book of Nefenti offens pr"ophecyof the coming of a r-ighteoussavior-king,a messiah to neestablishmaat anJ ca s t out is f et . T h i s i s th e o l d e s t a n d c l e a n e s tmessi ani cpno_ jection and antedates the Hebr.ew rnodel of David by more than a thousand yeans. At least one tnaditionalegyptorogist h a s a r g u e d t h a t s u c h m e s s i a n i s mw a s e v i d e n t i n l p u w e r , which is at least five hundred yeans earlier, but the passage he quotes to support it seems more an appeatto God than the pharoah. However, there are othen passages in rpuwer th a t s ugges t s uc h a m e s s i a n i c h o p e a n d p ro yecti on.A l so, a note of interest in this prophecyis the predictionof a me s s iahk ing bor n o f a mo th e n fro m N u b i a , w hi ch w as the source of nepeated Egyptian nenaissancesafter periods of degenenation and despair.

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The Bookof Khakheper-Ba-Soneb

l. W o u l d t h a t I k n e w w h a t o t h e r s a n e i g n o n a n to f , somethingthat had not alneadybeen said, that I might speak and have my heart answen me. That I might explainto it my distness and shift to it the bundenon my back and speak of that which afflicts me. That I might tell it what I suffer and breathe a sigh of relief afterwand. I m e d i t a t e o n w h a t h a s h a p p e n e d ,o n t h e t h i n g s which have come to pass thnoughout the land. Changes are taking place and it is not like last year, One yean is monetroublesomethan the next. The land is in tunmoil, and being destroyed. Maat, righteousness and orden, has been cast out and lsfet, evil and chaos, is in the CouncilHall. The way of God is violatedand His commandmentsane brushed aside. The land is in tunmoil and thene is mounningevenywhene,

il. Eveny day that dawns bnings events fnom which the face is forced to turn. I speak out strongly against it. My limbs are heavy laden and my heart is heavy with gnief,lt is painfulnot to speak about it. Anothen heant might bend on break, but a strong heant in the midst of difficultiesis an allyto its ownen. Then Khakhepen-Ra-Soneb said to his heant: Come my heant, that I might speak to you and you might respond to what I have said, lnterpret for me what is happeningin the land, why those who wene once so bnilliantare now brought low. I meditate on what has

come to pass. Misery has come today and turmoil wifl not end tomonrow.

lll. Everyone is silent about The whole fand is in great tnouble. And none ane wise enough to know it; none are angry enough to speak out and evenyday one wakes to suffering. Thus, my suffering is long and heavy. The weak and wretched lack the stnength to save themselves from that which overwhelms them. lt is painful to keep silent about what one heans and yet it is of no use to answer the ignorant. Peopleonly love their own words. Evenyonebuilds on cnookednessand night-speakingis abandoned.I have spoken to you my heart; now answer me. A heant that is approachedmust not keep silent, fon surely the servant and the masten share the same fate. And thus, many are the things that must weigh heavy on you, also.

The Book of lpuwer

l. Lo, what the ancestors foretold has come bo pass. The land is full of bands of evil-doersand the prowman goes to plow with his shield. Faces are pale; the bowmen stand ready; wrongdoing is evenywhereand thene is no man or woman of yesterday. Lo, the women are

bannenand none conceive,for God does not make children anymonebecause of the state of the land. There is blood everr/rruhereand no shortage of the dead. lndeed the bunialcloth cniesout befoneone appnoachesit. Lo, the land tunns like a potter's wheel. The robber has become rich and the honorablepenson a thief, The foneignersfnom without have come to Egypt and the Egyptian of yesterday cannot be found anywhene.Lo, the great and small say "l wrsh I were dead" and little childrensay "He should not have caused me to live." Lo, the unrestnainedsays: "lf I knew whene God is, I would senveHim."

ll. Behold now, how greatly the people have changed. One who once did not sleep even on a box now owns a bed. Those who once owned nobes now ane in rags and those who once did not weave fon themselves now own fine linen. Behold, those who once did not build boats, now own ships and the fonmenownens just look a t t h e m , f o r t h e y a n e n o l o n g e nt h e i n s , T h o s e w h o once lacked shelten now have homes and those who had homes ane in the blast of bhe stonm. And those who knew nothing of God now make offenings to Him with the incenseof others. Lo, why does God seek to create men and women, when the gentle are not distinguishedfrom the violent? B u t H e b n i n g sc o o l n e s s i n t h e m i d s t o f h e a t . A n d a l l say: "He is the shepherd of all humankindand thene is no evil in His heart. Though His flocks ane few, He spends the whole day tending them. But there is fine in their heants. Oh, that He had penceivedbheir nature in the first genenation.Then He would have destnoyedthe

wicked, stretched out His arm against them. surely, He wouldhavedestroyedtheir seed and their legacy,

The Book of Dialog Wirh the Soul

l. I spoke to my soul that I might answenwhat it said: To whom shall I speak today? Bnothers and sisters ane evil and fniends today ane not worth loving. Hearts ane gneat with greed and everyone seizes his on her neighbon'sgoods, Kindnesshas passed away and violenceis imposedon everyone. To whom shall I speak today? people willinglyaccept evil and goodness is cast to the gnound evenywhere. Those who should enrage people by their wrongdoing make them laugh at thein evll deeds. people piunoer and everyoneseizes his or her neighbor'sgoods.

ll. To whom shall I speak today? The one doing wnong is an intimate fniend and the bnother with whom one used to deal is an enemy, No one nemembensthe past and none netunnthe good deed that is done. Bnothers and sisters are evil and people turn to stnangers for righteousness or affection. To whom shall I speak today? Faces are empty and all tunn their faces fnom thein brothers and sisters. 80

Heants ane great with gneed and thene is no heart of a man on woman upon which one might lean. None ane just on righteous and the land is left to the doers of evil. To whom shall I speak today? Thene ane no intimate fniendsand the people turn to strangers to tell thein troubles. None ane content and those with whom one used to walk no longenexist. I am burdenedwith gnief and have no one to comfont me. Thene is no end to the wnongwhich noamsthe eanth.

||l.

Thus,

Death, to me, today is like health to the ill, like goingoutdoors after confinement.Death, to me, today is like the smell of myrnh, like sitting undenthe sail on a windy day. Death, to me, today, is like the fnagnance of lotus, like sitting on the shoneof feasting. Death, to me, today is like a well-troddenway, like netunninghome from wan. Death, to me, today, is like the cleaningup of clouds fnom the sky, like a penson discoveningthat which was unknown, Death, to me, today, is like longingto see home aften spendingmany yeansin captivity.

tv. Sunely,one who neachesthe beyond will be a living god, punishingthe offenses of the wrongdoen.Sunely, one who reaches the beyondwill be one who stands in the Sun Bark of Ra, causing abundant gifts to be g i v e n t o t h e t e m p l e s . S u r e l y , o n e w h o n e a c h e st h e b e y o n dw i l l b e c o n s i d e n e dw i s e a n d w i l l n o t b e p r e ventedfnom appealingto Ra when he on she speaks. 81

And my soul said to me. cast youn complaintsaside, my comnadeand bnothen.Make offeningson the sacnificialfine and clingto life as lhave said. Love me, yaur soul, hene. Set aside thoughts of death and desinedeath only when youn body joins the eanth, Then I will alight on you afren you have become tnuly weany and we shalldwelltogethenfoneven.

The Book of Songs I

L

Song of PhanoahAntef, the vindicated:

Pnospenousis this good pnince.For his kind destiny has come to pass. One genenationpasses and anothen remains since the Lime of the ancestons.The exalted ones who lived in formen times now nest in their pyram i d s . A n d t h e b l e s s e d n o b l e s a n e l i k e w i s e b u n i e di n thein pynamidsalso. Yet those who built those pyr.amids, thein places ane no mone. Beholdwhat has been doneto them. I have heand the wonds of lmhotep and Handedef, two sages of old, whose teaching ane nepeated often. Yet whene ane thein places now. Their walls all have wasted away and thein places ane gone as though they h a d n e v e n e x i s t e d . T h e r e i s n o n e w h o n e t u n n sf n o m thene that he on she may tell us how they fane, on what they need so that oun hearts may be at peace until we too neachthe placewhenethey have gone. Let your heant be happy then, and fonget your day of departure. Follow the desine of youn heart fon long 82

as you live, Put myrrh on your head and clad yourself i n f i n e c l o t h e s , E n j o y t h e w o n d n o u st h i n g s f i t f o n a god. lncneasethe number of the things you enjoy and let not your heant become lax on lose its vigon, Follow Ehe desires of your heart and do that which is good fon you. Fulfill youn needs on eanth accondingto the commandsof youn heart til the day of mounningcomes fon you. For the God of the depantedheans nob the mounning,and wailing saves no one fnom the grave' Celebrate,then, the days of nejoicingand do not tine of them, Fon lo, none may take their- goods with them and nonewho depantevencome back again,

ll .

S o n gf o n t h e P n i e s to f R a , N e f e n h o t e p( l ) :

Generationspass away since the first day of creation and othen generations come in their places. The splendonof Ra rises in the monningand goes to nest in the west. Men beget and women conceive and eveny nostril bneathesain. Day dawns and the new bonn go to their appointedplaces, Celebrate the days of nejoicing, then, o' pniest. Put the finest scents to yout' nose and ganlandsof lotus flowens anound your neck and shouldensand on the body of your belovedsister"who sits beside you, Set song and music before you and all e v i l t h i n g s b e h i n d . R e m e m b e no n l y j o y u n t i l t h e d a y comes when you reach the port in the land that loves silence,And give bread to those who have no field, fon so shallyou gain a good name fon the futune forever.

lll.

A l s o ,f o r t h e P n i e s tN e f e n h o t e p( l l ) :

I have heandthose songs which ane in tombs of ancient times. And of what they say when they pnaise

life on eanth and belittle the city of rhe depanred.why is this done to the land of etennity,bhe just and night, where no feans ane found? Thene quannering is an abominationand no one places him on henselfagainst a fellow. Fon this is a land which has no opponenrs. T h e n ei s n o n e w h o w i l l f a i l t o n e a c h b h i s p l a c e . T h e dunationof what is done on earth passes like a dneam. But to those who neach panadisein the west, is said, "Welcome,safe and sound."

lV.

Song in Pnaiseof rhe Leanned

As fon those leannedscnibesof the time that came aften the powens of heaven and who fonetold the futune, thein names have become evenrasbing even though they have depantedhaving completedthe days o f t h e i r ' l i v e s . A n d a l l t h e i n n e r a t i v e sa n e f o r - g o t t e n , They made not fon themselvespynamidsof metal with s t e l a e o f m e t a l f r o m h e a v e n .T h e y d i d n o t k n o w t o leave heins, childnenthat might r-epeat their names, Instead they made heins out of the books of instnuction which they composed. They took fon themselvesthe scnollas teacher--priest and bhe wnitingboard as a lovingson. Books of instnuctions are thein pynamids,the need pen their- chird and the stone sunface on which they wrote, thein wife. The gneat and small became thein childnen.For- the scr-ibe became thein leaden.Man decays; his conpse becomes dust and all his nelativesdie, But a book causes him to be remembenedthnoughthe mouth of those who quote it, Betten is a book than a well-builbhouse, than a tomb in the West, lndeeda book is betten than a gneat house with a solidfoundationon a stela in the temple, ls thene any one like the sage Handedef,on anothen B4

like lmhotep? None stands among oul' nelativeswho is like Neferti or Kheti, the foremost of them. I submit to you the name of Ptah-em-Djehutiand of KhakheperRa Soneb, ls there another like Ptah-hotep on one who is equal to Ka-iris? That which came fnom the mouths of these learned men who foretold Lhe future came to pass. And it is found as a clear statement wnitten in their books. Though they may have concealedthein wonds of powen fnom evenyoneelse, they can be found in thein books of instnuction. Death might have caused their names to be forgotten, but it is thein wnitings that causes them to be remembened.

The Book of Neferti

l. And His Majesty PhanoahSnefru said: "Come Neferti, my fniend and speak to me some beautiful words and well-chosenphrases which might please me upon heaning them. And the teachen-priest, Nefenti, deplonedwhat had come to pass in Egypt, speakingon the conditionof the East where Asiatic peoples noam in strength, frightening those about to hanvest thein crops and seizingcattle even at the plough.He said: Be moved my heart and mounnfor this land in which you wene born, For there is silence befone evil; what should be condemnedis feared and the great ane oventhnown in the land of your birth. Tine not then while this evil exists. Rise up against that which is befone you. Fon lo, the gneat no longennule the land and what 85

was established has now been undone. May Ra begin to re-establish this land for it is ruined and nothing o f v a l u e n e m a i n s .N o t e v e n t h e b l a c k o f a n a i l h a s escaped this fate. Lo, the land is destnoyedand thene ane none to cane fon it. Thene are none who speak and nonewho weep. How then fares this land?

ll. I shall speak of what is befone me. I will nevenfonetell that which will not come, A strange bind will bneed rn the Delta marsh and make its nest beside the people of Egypt. For the peoplewill let it appnoachthnough lack of action. And aftenwards,all good things will pass away. Beasts of the desent will dnink at the nivenof Egypt and take thein ease on the shones fon they will have no one to fean. The land is in tunmoiland no one knows what will come to pass, fon what the futune will bningis hidden.And as it is said: when sight and heaning fail the many, those who cannot speak will lead.

ilt. I s h o w y o u a l a n d t o r n u p b y t u n m o i l .T h a t w h i c h should nob be has come to pass. people will take up w e a p o n so f w a n a n d t h e l a n d w i l l l i v e i n c o n f u s i o n , People will spill blood for bnead and laugh out loud at pain and miseny.And none will weep over death. Everyone's heant shall cane only for him on herself. A person will sit with hisihenback tunned while one murdens anothen. I show you the son and daughter as enemy, t h e b n o t h e na n d s i s t e r a s f o e a n d t h e c h i l d s l a y i n g mother and fathen. I show you the undenmost turned to the uppermost.

lv. But a king shall come from the south named Ameni, the vindicated one, the son of a woman of Nubia. He will join together the Double Cnown and the land will be enclosed in his gnasp. The people of his neign will nejoice,for Ameni, the son of man, will make his name for all eternity. The evil-mindedplottens of treason will hold back their speech thnough fear of him. The Asiatic invaders will fall before his funy and the Libyan invaders will be consumed by his flame. Rebels will yield before his wrath and tnaitors will be brought low by his might. Then, Maat, righteousnessand orden, will retunn to its place and lsfet, evil and chaos, will be driven away.

87

The Book of Declanations of Uirtues

THE B O O K O F D EC L AR AT ION SO F V IF T U E S . A s stated earlier, the heart of ancient Egyptian ethics and spiritual striving is maat. Ancient Egyptian ethics and spirituality, like all African ethics and spinituality,have and stress a practical dimension.Righteousness is real only in personal and social practice, Maat, Ehen,is a social as well as spiritual task for w h i c h t h e r e w a r d i s a n e n j o y a b l ea n d b e a u t i f u l r i f e i n t h e communityon earth and a spiritual life in the heavens as a living god. [see below in the Books of Bising Like Ra). In a word, maat is both a pensonaland social Eask and the promise and reward for completingit. The ancient Egyptians, thus, developedan ideal characten type rooEed in and neflective of maat which the Instructions urge and the Declarationsof Vintues state as both an accomplishedfact and a model to emulate. This ideal type was the gerLt,the self-mastened,i,e,, calm, silent, controlled, modest, wise, gentle and socially active; and the geru maaf, who was truly the self-mastened.The first was the serf-mastered.the second a kind of master of the self-mastered.The opposite of the self-mastered is the unnestrained person - hot-mouthed, hot-Eempered,aggressive,and generallyinfused with isfet, the oppositeof maat. what one sees, then, in the Declarations of Virtues is the p n a c t i c eo f b a s i c v a l u e s o n t h e p e r s o n a l a n d s o c i a l l e v e l which pose an ideal type and serve as a model of maat for others to emulate, lt is important to note that the personal i s i ns epar able f n o m th e s o c i a l , th a t ri g h te ousness and nestnaintare always, as in other African ethics and spinitg1

uality, achieved, tested and tempered in nelations with othe r s . M a a t b e g i n s w i t h f a m i l y n e l a E i o n st h a t m a k e s o n e praised by his ther) father, loved by his (her) mother, and cherishedby his (herl bnothers and sisters. Maat expnesses i ts elf in a c las s i c s ta te me n t o f E g y p ti a n m oral i ty w hi ch appears thousands of years laten in Hebrew-Chnistiansacred bexts: "l gave food to the hungry, clothes to the naked, water to the thirsty and a boat to those without one." The last part of this declaration of vintue, of course, reflects a g a i n t h e a n c i e n t E g y p t i a n s e a - fa n i n g e n v i r o n m e n t a n d reveals the essentiality of having a means of transportation on water. These Declarationswhich were usually found on stelae, a kind of memorial plaque, fonm a parallel and complement to the Declarations of lnnocence which appear in the Book of Coming Forth by Day (see belowl and thus, expness a consistent ethic of right thought and practice whose reward is found in this life and the next.

The Book of Declarations of Virtues

l. Harwa, chief official of the High Pniestessof Amen-Rasays: I am a noble for whom one should act, one of finm heart to the end of life. I am one belovedof his city, p n a i s e db y h i s d i s t n i c t , k i n d - h e a n t e dt o h i s t o w n s . I have done what the people love and God praises. I was one tnuly venenatedand had no fault, who gave bneadto the hungnyand clothes to the naked, I put an end to pain and enased wnongdoing,I buniedthe blessed, supported the aged and satisfied the needs of the have-nots.I was a shelten fon the child and help to the widow; one who gave nank even to an infant. I d i d t h e s e t h i n g s k n o w i n gt h e i r v a l u e a n d k n o w i n g t h e i n n e w a n df n o m t h e L o n d o f M a a t , i n a w o r d , t o endunein the mouth of the people without end, to be well-remembered fon yeansand yeansto come, It

ll .

D j e d k h o n s e f a n kphn, o p h e to f A m e n - R a s, a y s :

Hailto you who will come after me, who shalllive in times to come. I shall make you call me blessed, fon my destiny was gneat. Ra, as Khnum the Gneat Potter, fashioned me into one most able, an advisol' of excellentcounsel. He made my chanactensupeniot'to othens and guidedmy tongue to that which was excellent. I kept my mouth fnee fr^om attacking those who attacked me. My patience turned my foes into fniends and my enemiesinto allies. I conbnolledmy mouth and was skilled in nesponse,yet I did not submib to evil doing. The peoplejudged me as one genenous,Fon I hated the hoandingof riches, I caused them all to gneet me fon my excellence,paying homageto my innenessence 93

and saying of me "he is a righteous offspring of his fathen and a divine descendentof his mother. No one spoke evil of my panents because of me. My panents w e n e h o n o n e dg r e a t l y b e c a u s e o f m y w o n t h i n e s s , Indeed,they found me helpfulwhile they lived upon the eanth, And I pnovideoffenings fon them now that they have depanted. Moreover, I did not allow my senvants t o a d d n e s sm e a s " o u r m a s t e n " , b u t i n s t e a d m a d e myselfin the imageof their fathen.

lll. P a h e n i s, c n i b eo f t h e n o y a rt n e a s u n ya n d m a y o no f two towns, says: I am a noble who served his Lord, one skilled and fnee of negligence.I walked the noad I had explored.I w a s g u i d e db y m y o w n h e a r t o n t h e r o a d o f t h o s e praised by the pharoah. My good chanactennaisedme high. I was summonedas one in whom no faulb was found, lf I wene placed on the scales, I would come out complete,blamelessand without a blemish.I came and went with a firm heart, telling no lies to anyone.I know the God that dwells in man and woman. Knowing Him I knew this fnom that and perfonmedthe tasks as they were commanded.I neven confused the message with the messengen.I did not speak vurganwonds on talk with wonthlesspeople. Indeed,I was the model of kindness.

lV. Harkuf, governonof Uppen Egypt and teacherpniest,says: The phar"oahpnaisedme and my fathen made for me a will, fon I was one wonthy. One belovedof his fathen, p n a i s e db y h i s m o t h e n a n d o n e w h o m a l l h i s s i s t e r s and bnothensloved. I gave bneadto the hungny,clothing to the nakedand brought the boatlessto dry land.

I was one who spoke justly, who nepeated t,hat which was pleasingto hear. I neven spoke evilly against anyone bo his on her supenior, Fon I wished to stand well with the Most High God. Never-did I judge between two contenders in such a way that it depnived a childof his on her parents' legacy.

V.

Nefer-seshem-Ra, says:

I have spoken tnuly and done night. I spoke justly and nepeated that which was just, I seized the night moment so as to stand well with the people. I judged between two in such a way that would satisfy both o f t h e m . I n e s c u e dt h e w e a k f n o m t h o s e w h o w e n e stnongenas much as was in my powen. I gave bread to the hungry, clothes to the naked and bnought the boatless to dry land. I bunied those who had no childnen and built a boat for those wene without one. I respected my fathen, pleased my mothen and naised my sistens and brothens.

Vl.

t f O s i n i s s, a y s : W e n n o f e np, n o p h e o

M a y G o d g i v e m e i n c e n s ef o r t h e c i t y o f e t e n n i t y and waten for the gnaveyandof the West. Fon I am a man fon whom one shouldact. I was true-heanted,just and tnustworthy. One who walked on the waten of God. I was one praised in his town, generous in his distnict and kind and compassionateto evenyone.I was friendly and one welcomedby othens, widely loved and cheenful.I was self-mastenedin times of sbness and misfontune,beautiful of speech and well-spoken.I was a stnong shelter fon the needy, one on whom all could lean. I welcomed the stnanger and was a helpful adviser and an effective guide, I was one who pnotected 95

the weak fnom the strong and was a boat to cnoss waten for everyone. I was a worthy noble who did God's wish and one kind and compassionateto his fniends.I was genenous to the have-nots.My heart did not say "give me" to anyone,I was one who loved justice and hated wnongdoing.And I alwaysdid what was good. Vll.

t f AmenRa, says: N e b n e f e r . up,n o p h e o

I live on earth as . one who gave guidancein work to the unawane,who instnuctedthe cnaftsman by the rufe. Who knew what to say when speakingin the palace, who enasedwnong in eveny situation, who pleased God with cleansing.I spoke to the people in a manner they liked and judged evenyoneaccondingto thein chanacben,givingattention to what they wished. Vlll. Ankhrifi,gnear ruter of fhe dismicrs of Edfu and Hienaconpolis, says: I am the vanguandand neanguand of the people.One who finds the solution whene it is lacking,A leader-of the land thnough active assention. I choose and use wonds well and am collected in thought on the day of the joiningof three southennmost distnicts. Fon I am a championwithout peen who spoke out when the people were silenb, on the day of fean when Upper Egypt was silent. Those on whom I placed my hand, neven met misfortune, for. my heant was committed and my counselexcellent. lX.

Beka,stewandof the publicgnanany,says:

I was just and tnue and one without malice. Fon I placed God in my heant and was quick in discerning

His will. I have reached the city of those who dwell in etennity. I have done good on earth. I have not injured othens. I have neither been evil nor approved of anyt h i n g e v i l o n o f f e n s i v e . I h a v e d e l i g h t e di n s p e a k i n g tnuth. For I knew well the neward that comes from doing this on earth from the Eime of one's first act til the time one reaches the grave. lndeed my sure defense shall be in speaking truth on the day when I reach the divine judges, the skillful interpneters, discoverensof all actions and chastisensof all offenses. I took pleasure in righteousness, staying in hanmony with the laws of the Hall of Maat. I have not oppnessed the lowly nor done harm to those who honon God. I have spent my life in the way of righteousness. The sincenityand goodness which wene in the heart of my fathen and mother I returned through my love for them. And I never acted in any mannerto dishonor them, even fnom the earliest days of my youth. Though of great status I have acted as one whose position was low. And I have not underminedanyone worthier than myself. Antef, High Stewand of the office of the GovennX. ment, says: I am silent befone the angny, patient with the ignonant in ordento quell conflict, lam cool, free from hasty acts, anticipatingthe outcome, expecting what occuns. I am one who counsels in situations of strife, a person who knows which words incite anger. I am fr"iendly,when called upon, to those who would tell me their concern. I am contnolled,kind, friendly, one who comforts the weeper with good words. I am genenous to those who count on me and one who does good to his peens. I am one who is iust, in the house of his Lond, who recognizesflatteny when it is spoken. I am pleasant, openhanded,a possessor of food who does not hide his face from those in need. I am a friend of 97

the poor and favonableto those who have not. I am one who feeds the hungry who are needy and one who is openhandedto those who are destrtute. I am one who is informed to those who lack knowledge and one who teaches a person what is useful to him or her. I am upright in the house of the phanoah, one who knows that which should be said in every office. I am a listener, one who listens to Maat and who ponders it in the heart. I am a peacemakerin the house of his Lond, one who is remembered by reason of his excellentqualities.I am kind in the courts, one who is calm, and not offensive, I am a good man, not acting hastily, one who does not attack a person for a single remank. I am accunate like the scale, impartial and true like the Lord of Just Measure. I am a man firm of foot whose plans ane well thought out who is loyal to those who have caused him to prospen. I am a knower who taught himself knowledge, an advisor whose advice is sought. I am one who speaks in the hall of justice, one who is skilled tn speech in difficult situations. Moreover, he says: I set goodness under my house and love for me went thnoughoutthe land. I gave bnead to the hungry, waten to the thirsty and helped the shipwrecked on thein way. I buried the aged, I clothed the naked. I committed no sin against man on woman and none that God hates. I appliedthe Law which the phanoahloved. I have come to my city and entered my home. I have done that which both man and woman love and things that are approvedof by God.

n

/\

H

w FI

il

ltU g8

Booksof RisingLike Ba

THE BOOKS OF HISING LIKE RA. These books are singularly and together the oldest written record of the dawn of strucEured moral consciousness, They nepresenb Afnicans leadingthe human rupture with the animal world and establishing not only an ethical slandard of social behavior but posing the possibility of resurrection, ascension and transformation into a livinggod. ln this section, I have given these books titles diffenent than those most tnaditional egyptologists have assigned them. The oldcst texts which ane from the Old Kingdom and are called by them the Pyramid Texts, I h a v e t i t l e d t h e B o o k o f R i s i n g a n d T r a n s f o r m a t i o n .T h e rationale for this is the focus and activity expressed in the text where the royal vindicatedone, i,e., the pharoah in this case, rises from the dead, ascends in the heavens and ffansforms into a living god. Rising here refers both to resunnectionand ascension in the heavens. And transfonmation is achieved through having lived righteously, becoming one w i t h G o d a n d t h e n b e c o m i n ga l i v i n g g o d o n e s e l f , i . e . , a power in the heavens. The texts from the Middle Kingdom are called the Coffin Texts by the tnaditional egypEologists.These I have titled "The Book of Vindication"which, as the first line in the book shows, is what at least one part of ib, if not the total text, w a s c a l l e d . F i n a l l y ,I h a v e n e i e c t e d t h e t i t l e , B o o k o f t h e Dead, and used also the title the ancient Egyptians assigned the book,i.e., The Book of ComingForth By Day, A lt hough E he B o o k o f R i s i n g a n d T n a n sformati on w as 10,,

appanentlyfirst used mainly for pharoahs, it was, in my estim at ion, a m ode r fo n h u ma n p o s s i b i ri ty re p resented by the person who more than anyone else symbolizedthe possibility of divinity. Moneover, this book and the others in this section wene eventuaily appnopriatedby the masses and became the basic texts for "nisinglike Ra", Thus, I used .,royal vindicated one", or "vindicatedone" rather uhan the ,,N,, or name of. a parti!l'|". pharoah as is the practice of haditionar egyptologists' For it is not just the phanoahwho nose and transformed, but any and all vindicatedones. I have put the books in an orden that is reversed chronologically,but which logicallyfit accondingto the activity each contains. Finst a person comes forth (nesurrecLs), declares (her) his innocence in the Hail of Judgment, is vindicated, and then rises and transforms into a riving god. ArEhough there is some of each in all, each book tendl 1o have more of the activity by which it is named. In the Book of coming Forth By Day, r have used the tide, Declarations of Innocence, fon the thirty-six and forty-two declarationsmade by a person in tne n"it of Righteousne"s to establish his ther) blamelessness. Although some tnadibional egyptologists call this statement, "the Negative confession", others have used "the Declarations of Innocence,, also. The Declaration is obviouslynot a confession eithen in c o n t e n t o r c o n t e x t . l t i s n o t a n a d m i s s i o no f f a u l t s , b u t rather a denial of them. And the Hall of Righteousnessis not a place where one confesses faults, buL rather where one declares oneself innocent so that he or she may be vindicatedand rise like Ra. one of the majon significancesof these "Books of Rising Like Ra" is Eheinemphasis on the ancient Egyptian belief in the concept of the possibilityof immontalityand divinity fon humans. ln a word, they posit that through right uhought and pnactice, one could become a god and liu" foreven at the right hand of Ba. This could be achieved as these books and oEhers of rhe Husia state and suggest, in thnee basic way s : 1) ac hieve d i n te n n a l d e v e to p m e n t;2 ) excefl ence i n social nelations;and 3) significant socio-historicalsenviceand achievement, 1A?

Finally,it is important to note that in the Declarations of lnnocence,as has been poinbedout often, we find a source of the Ten Commandmentsand in the Books of Rising Like Fla we find again the histonicalsource of so many othen concepLs central to Hebrew and Chnistiantheology, i.e', resurrection, the Risen Savior, the BelovedSon, the Day and Hall of Judgment, immontalityof the soul, etc. lt is this and the other conEributionscited above as well as those unmentioned in this volume which form the rich and ancient moral and spiritual legacy Africa, through its daughter, ancient Egypt, has giventhe world,

103

The Book of GomingForth By Day Hene begins the Book of Coming Fonth by Day, of songs of pnaisingand glorifying,of coming fonth and enteningGod's Blessed Domain in the beautiful West, These are to be recited on the day of burial, of enteringin after comingfonth.

L O y o u w h o b n i n g b l a m e l e s ss o u l s i n t h e H o u s e o f Osiris the Risen Savior, bring this excellent soul with you. Let him heil hean as you hean and see as you see. Let him heil stand up even as you stand up and sit down as you sit down. O you who give bread and been to blamelesssouls in the House of Osiris, give bread and beer day and night to this soul whose word is true befone God, Lord of the sacred city of Abydos, and before you. O you who open bhe way and clear bhe paths for blamelesssouls in the House of Osinis,open the way and clear the paths for the soul of this one whose v o i c e i s v i n d i c a t e db y y o u . M a y h e b h e l e n t e r t h e House of Osinis in boldness and ceme fonth in peace. May he bhd not be opposed on sent back, May he fshd enter praised and come fonth loved and triumphant. May his (herl commands be canried out in the House of Osiris. May his heil wonds travel wiEh you. And may he fshel not be found deficient in the Balance and be free fnom all faults.

ll. May I not be judged according to the mouth of the multitude. May my soul lift itself up before my heant, and be found to have been nighLeouson earth, May 105

I c o m e i n t o y o u r p n e s e n c eO ' L o n d o f L o n d s , m a y I neachthe Hall of Flighteousness.May I nise like a living god and give fonth light like the divine powers that anein heaven. Let me proceed in peace to the Wes[, May the l o n d s o f t h e s a c n e d L a n d n e c e i v em e a n d g i v e m e thnee-foldpraise in peace. May they make a seat for me besidesthe Eldensof the council, May I ascend in the pnesence of the Beneficent one. And may I assume whatever fonm I want in whateven place my spirit wishesto be.

llf. O My heart, my mothen, my heant, my mothen, my heant whenebyI come into being. stand not up against me as a witness nor oppose me in the council of Judgment.weigh nob heavy against me befonethe K e e p e no f t h e B a l a n c e . y o u a n e m y d i v i n e e s s e n c e which dwells in my body, the divine powen which makes stnong my limbs. when you come forth in the place of happinesswhere we go, may you not cause my name to send fonth an offensive odon befone those who assignpeopleto their rightful place. May it be favorable fon us and the Hearer be favo'able to us and thene be joy at the weighingof wonds. Let not falsehood be uttened against he befone the Gneat God. Fon sunely youn r-igl'rteousness will cause you to rise up in triumph.

tv. Behold, I am in youl- presence '0 Lor.d of Heaven. Thene is no evil in my body, I have not knowinglyspo106

ken that which is not true, nor have I done anything with a false heart. Gnanf that I may be like those favonedones who are in youn followingand that I may be an Osiris - one vindicated and risen - and greatly favonedby the BeneficenbGod

V. I come forth tniumphantlyagainst my enemies.I split the heavensand open up the horizon. I travel acnoss t h e e a n t h o n t h e h e e l s o f m y e n e m i e s .I c a u s e t h e G l o n i o u sa n d G n e a t O n e s t o c o m e t o m e , f o r I a m e q u i p p e dw i t h w o n d s o f p o w e n . I e a t w i t h m y o w n mouth and chew with my own jaw. Fon I wonship God in heavenand I am given that which endures in the midst of things which ane overthnown. Stand back from my path, for I am one with Ra, coming fonth across the honizonagainst His enemy, who shall not be nescuedfrom me, I have stneLched out my hand as Lord of the Cnown of Upper Egypt. I l i f b e du p m y l e g s a s o n e w h o h u r r i e s t h e d a w n . M y enemy shall not escape me, Indeed he shall fall befone me. He has beengivento me and shallnot be rescued.

vt. I stand up as Horus, betoved son and avenger of his father. I sit down as Ptah, God who taid the foundations of the universe, I have gnown stnong as ThoLh, wisdom exalted. I have become as powenful as Atum - Ra as the Perfecter. I walk with my own feeb, I speak with my own mouth. I punsue my enemy. He is g i v e n t o m e a n d h e s h a l l n o t b e n e s c u e df n o m h e , I have entenedas a falcon and come fonth as a phoenix, 107

Morning star make way for me, so that I may adore Ra in the beautiful paradise of the West.

vll. My name does not pass away. I am the soul that created the deep, that makes its seat in God's domain. My nest, my place of birth, is hidden and my egg has not been broken. I am Lord of the heights ano I have made my nest in the sky. But I come down to earth bhauI may do away with my uncleanliness. O Lord Osiris, come then and establish me and make me strong. Gnant that I may enter the land of e v e r l a s t i n g n e s sa s y o u h a v e d o n e a l o n g w i t h y o u r father Ra, whose body never passed away and who is one who indeed does not die. I have not done that w h i c h y o u h a t e , b u t h a v e p n a i s e dy o u n n a m e a m o n g those who love youn Divine Essence. May your spirit love me and not neject me. And may you not let my body decay, but delivenme as you did delivenyounself. Let life rise out of death. Let not decay make an end of me or my enemies come against me in thein many fonms.

vllf. I am the Great One, the son of a Great One. I am the Fieny one, the son of the Fiery one, whose head w a s n e s t o n e dt o h i m a f t e r i t h a d b e e n c u t o f f . T h e head of osiris, the Risen savion, is not taken fnom hit m and my head shall not be taken from me, I have risen up and knitted myself together. I have made myself whole. I nenew myself and gnow young again. I am one with Osiris, Lord of Etennity. 108

He who shall accompany me who am about to f all will lift me up when I have descendedin the valley of Abydos and gone to nest. For sunely I am one who worships Him, I have assumed divine authority in the city where I found Him, I conquenedand carried away the danknessby my strength. I have taken possession of the crown of Uppen Egypt. Truth is my body. I have c o m e t o l i g h t e n d a n k n e s sa n d t o o v e n t h r o w t h e e v i l s p i r i t s t h e n e i n .T h o s e w h o d w e l l e d i n t h e d a r k n e s s adore me. I have caused the weeping ones to stand up even though they ane weary. Behold me, I am indeed the Deep one who has subdueddankness.I have driven away darknessso that light could be lifted up.

lx. These ane words which shall be said on arniving at the Gneat Hall of Maati, so that one may be separated from all offenses he on she may have committed a n d m a y b e h o l dt h e f a c e s o f t h e d i v i n e o n e s . ( T h e Declaration of lnnocenceJ One says: Homage to you, Gneat God, Lond of Maati. I have come to you O' Lond that I may behold youn beauty. I know you; I know youn name; I know the names of the forty-two divine beings who live with you in this Hall of Maati, who live on the doens of evil and feed on their blood on the day of taking account of characten in the pnesenceof Osinis, The Good One, Surely, the Two Daughtens,the Two Eyes, Lond of Bighteousnessis youn name: Behold, I have come to you, I have bnoughtyou righteousnessand have done away with unnighteousness fon you. PART L have not done evil against people. I have not mistneatedmy family and associates. I have not told lies in the court of law, the seat of Truth. I have not 109

associatedwith evil or worthless pensons.I have not done evil things. I have not begun a day by demanding m o n e t h a n I w a s d u e . I h a v e n o t b n o u g h tf o n t h r v n a m e f o n p n a i s e .l h a v e n o t c u n s e dG o d . l h a v e n o l defnaudedthe poon of their property. I have not done what is hateful to God. I have not slander-ed a senvant to his supenion.I have not infricted pain. I have not caused anyone to be hungny.I have not made anyone weep, I have not committed murder. I have not ondereda murden on tunned oven anyone to a killen. I have not caused anyone to suffen. I have not stolen the offeni n g s o f t h e t e m p l e . I h a v e n o t d e f n a u d e dt h e d i v i n e beings of thein bnead offer-irrgs,I have not stolen the offeningsof the depanted.I have not committed adultery, I have not been unchaste in the sanctuary. I have not incneasedor diminishedthe measuneof gnain. I have not neducedthe length of the palm, I have not encnoachedupon fields of anothen. I have not added to the weight of the scales, I have not tampenedwith the tongue of the scales, I have not taken milk fnom the mouth of childnen.I have not dr-ivencattle fnom their pastune. I have not snared sacred birds. I have not caught fish with the bait of thein own bodres. I have not stopped the flow of waten in its season, I have not damed up waten when it should flow. I have not put out a fire when it should bunn. I have not viorated the times of m a k i n gm e a t o f f e n i n g s .I h a v e n o t d r - i v e na w a y c a t t l e from the pnoperty of God. And I have not turned back God at His appearances.I am pune. PART ll. I have not done wnong, I have not robbed. I have not been gr-eedy.I have not stolen. I have nou mund e r e d p e o p l e .I h a v e n o t c h e a t e d a t t h e m e a s u r e s . I have not committed fnaud. I have not stolen the propenty of God. I have noL told lies. I have not stolen food.

110

I have not spoken cunses. I have not violated the law, I have not killed sacred animals, I have not dealt deceitfully. I have not stolen land. I have not eavesdnopped. I have not talked overmuch, I have not been angry without just cause. I have not committed adultery. I have not been unchaste. I have not ternorized anyone, I have not violated the law. I have not been hottempened.I have not been deaf Lo wonds of tnuth. I have not stinred up str.ife. I have not been blind to injust i c e , I h a v e n o t e n g a g e di n u n n a t u r a l s e x . I h a v e n o t beendeceitful, I have not indulgedin quarnelling. I have not engagedin v i o l e n c e .I h a v e n o t b e e n q u i c k t e m p e n e d ,I h a v e n o t misrepnesentedmy natune. I have not gossiped. I have not slanderedthe pharoah. I have not waded in drinking waten. I have not been loud voiced. I have not blasphemed against God. I have not been ar.nogant.I have not discniminated against others. I have not coveted othens'property, I have not offendedthe God of my city.

X. Behold,I have come to you, empty of evil and devoid o f d e c e i t , a b l a m e l e s so n e , o n e w i u h o u t a w i t n e s s against him heil. Thenefone,l e t n o c a s e b e b r o u g h t againstme, I live on Maat, I satisfy myself with the nighteousness of my heart. For I have done that which men and women request and that which pleases God. I have found favon with God by doing that which He loves, I have given bnead to the hungny, waten to the thinsty, clothes to the naked and a boat to bhose wi[hout one, I have made due offeningsto God and funenaloffeningsto

111

the departed,Delivenme then, and protect me. Make no report against me in the presence of the Gneat God, For I am one whose mouth is pure and whose hands ane clean. Thenefore,let, it be said to me: "Welcome, come in peace"by those who shallsee me.

The Book of Uindication Hene beginsthe Book of Vindicatinga Person in the Realmof the BeautifulWest.

l. Seeker of vindication,you are the Lion, indeed the Double Lion. You are Honus, pnoLectonof his father', You ane the founth of these four powens of heaven who ane strong and mighty who bning waten and make bhe Nile flow through powen of thein divinity. O seeken of vindication,naise yourself on your left side and put yourselfon your nightside. The God of eanth has commandedand the Double Lion has nepeated,that you be given youn soul which is on earth and youn shadow which is in secnet places. Seekenof vindication,naise younselfthat you may be vindicatedagainst your enemies.Take youn staff, youn loin cloth and youn sandals and go to the Council of J u d g m e n t . M a y y o u b e v i n d i c a t e da g a i n s t y o u n e n e mies, male and female, against those who would hanm you and those who would bning a case against you in the Councilof Judgment on this day of joy. 112

ll. O' seeken of vindication, the earth opens its mouth for you; it opens up its jaws in your behalf. May you eat youn bnead and neceiveyour abundance.May you neach the Gneat Stainway and annive at the Sacned City, May you negainyoun wanmth upon the eanth and may you become one with Osinis, the Bisen Savior. O' seekenof vindication,the gneat ones stand up fon you and the scnibes who sib upon their mats are in awe of you in youn pnesence.You have assumed for younself the attnibutes of the wise senpents in the sacr-ed city of On, Hail seeken of vindication,take possessionof the sky and inhenitthe eanth. Who shall take away the sky fnom you, you beautiful youthful god? Fon you ane vindicatedagainstyour enemies,maleand female,

ilt. T h e s e e k e no f v i n d i c a t i o ns a y s : H a i l t o y o u , J u d g ment Councilof God, who shall judge me on this day concerningwhat I have said and done being ignonant, r e m i s s a n d u n m i n d f u l ,o ' y o u w h o s u n r o u n dm e a n d stand at my back, may I be vindicated in bhe pnesence of the Lord of eanth. He shall judge me accondingto what I have knowinglydone. I have stood up witl-r my feather of truth on my head and my righteousness on my bnow. My enemies ane greatly gnievedand in my vindication,I have gainedpossessionof all I own.

lv. O' vindicatedone, go forth gneat and mighty even as Ra went fonth gneat and mighty on the eastennside of the sky. The powens of heaven who spoke on behalf of Honus, the protector of his father, and who subdued 113

his enemieswho hated him, they shall speak on behalf o f t h i s v i n d i c a t e do n e a n d s u b d u e t h o s e w h o w o u l d injure him (heil, who hate him (heil, and who would bring a case against him hefl on this day.

V. H a i l , v i n d i c a t e do n e . Y o u s h a l l c n o s s t h e s k y a n d travel acnoss the expanse of the heavens;those in the windingwatenway shall neveneyou and see you when you nise on the eastern honizon.You shall come forth fnom the Night-bankof Ba arrd go aboandthe Day-bank a s H o r u s , L o r d o f n o b l e s , h i m s e l f , c o m m a n d sy o u . H a i l , v i n d i c a t e do n e , Y o u s h a l l g o u p o n t h e g n e a t eastern side of the sky and go down on the gneat western side of the eanth among those powens of heavenswho ane in the company of Osinis, the Bisen Savior. And you shall go in peace, in peace with Ra, who is in the heavens,

vl. Hail vindicatedone, You ane a god and you shall be a god. You shall have no enemies or opponents before Ra who is in the heavens or befone Osinis Lhe gneaL and divine power who is in the sacred city of Abydos. The Lond of the eanth will open your blind eyes and straighten out your bent knees fon you. And you wilt be givenyout' heant which came fnom your mothen, younheart which belongsto youn body, youn soul which was on eanth, and youn corpse which was in the ground, Thene will be bnead for" youn body, waten fon younthnoat, and sweet ainfon younnostnils.

vll. Hail, vindicatedone. Come that you may nise up in 114

the heavens.The ladden at the side of Ra has been assembledfon you among the powens of heaven who pungethe stneams of thein pestilence so that you may dninkwater from them, You shall walk upon your own feet and you shall not walk with your"head downwand. You ane clean and pure. As Ra lives you ape blameless and without blemish,

vil l. The doors of the heavens ane opened to you because of youn nighteousness.May you ascend and see Hathor, Love and Eeauty Exalted.May any case against you be cancelled.May any offense of yours be erased by those who weigh hearts in the balance on t h e d a y o f t a k i n g a c c o u n l o f c h a r a c t e n s .M a y i t b e granted that you join those who are in the Sun-Bark by those who are in the companyof Ra.

lx. Go and open the mansion of the soul beyond. . ' lf you find the powens of heaven seated, you shall sit with them. Receive this sceptre of yours which is at the feet of Ra and youn nod which is at Lhe feet of the Monning Stan. You should rise into the heavens amongthe stans which do not die and you shall strike with your sceptneand nulewith younnod.

X. May you cnoss the desent with Ra, May He cause you to see the places of those who follow thein heart. May you find Ehe valleys full of waten for youn washings. May you pick papyrus plants, l-ushes,and lotus blossomsand buds. Watenfowls shall come Lo you in t h o u s a n d s ,l y i n g o n y o u n p a t h . Y o u w i l l c a s t y o u l 115

throwing stick at them and a thousand will fall at the sound of its wind. For you, a ladder to the heavens shall be assembled and heaven shall extend hen hand to you.

xl. You have youn legs. Lift up youn body; gathen togethen your membens that you might take the steps to the Councilof Judgment, to the place whene the powens of heavenare, that they may give you the life fluid that comes fonth from you. May you neven be motionless when you regain it, May you tnavel and never tine. May you travel across heaven and earth and neven tire, o' vinLuous and vindicatedone.

xll. A ct'y went fonth fon me fnom bhe mouth of Ra, the Penfecten,and [he arn openedup upon my ways. lt is I who make the sky light after dankness.My pleasing colon comes fnom the air which goes fonth aften me from the mouth of Ra, the Penfecter. The storm cloudsof heavenare that which flow fnom me; and hail sbonmsand half-danknessane my sweat. The length of the sky belongs to my stnides and the width of the eanth belongsto my domain. I am one whom Ba, the P e n f e c t e n ,c r e a t e d a n d I a m b o u n d f o n m y p l a c e i n eternity.

xlll. I have come into being fnom the flesh of the selfcneated God. I am the soul of Shu, the Lond of Light, the God of invisible shape. I am he fshe) who is one with God, I have become He. I am one who calmedthe sky fon himself herselfl and established onder in the 116

Two Lands of Egypt. I am stnonger and more fience than the Exalted Nine.

XIV. I witl nevenobey any evil wonds of power and nothing harmful will happen to me. I have ascended and have s e t m y e n e m i e su n d e n m y f e e t t h a t I m a y e x e n c i s e power over them in accordance with that which Ra commandedof me, I am the wise senpent, Bull of the Exalted Nine, who obeys no magic, who is not burned b y f i r e a n d w h o i s n o t w e t b y w a t e r . I n d e e d ,I w i l l never be burnt by fire on wet because of waten. I will be like Ra everyday,one who will be shaped and prod u c e d e v e n y d a yb y t h e s u n p e o p l e w h o h a v e s e e n yesbenday.

XV. I shine like Ra daily. I establishtnuth and expel falsehood. I open the doonswhich ane in the abyss below, I am this friend of Ra, weary with wounds. And I am given stnength through wisdom. I have found the fenr.yboat which was lost in its flood wabensand I have b r o u g h ti t L o l a n d . l h a v e g o n e f o n t h i n i t a n d h a v e fennied acnoss. I have dinected my feet to the right p l a c e . I h a v e e x t e n d e dm y a n m s . I h a v e e s t a b l i s h e d nulein the heavensand taken possessionof bhe earth. And the Exalted Ones of heavenare pleasedby it.

XVI. I am the Lion, the Double Lion and the gneatest of his heil pniesthood.I am Horus, the uniter. I am he khel who bningsstillness aften the storm. I am lsis in Chemmis taking refuge from Seth, the evil one, and I will listen like one who is deaf and stnains to see. I am 117

the Lord of eanth,who entered

the eanth. I am he {,shd who evaluates whoever senves him heil. I am transfonmed into one whose spirits ane mighty. I am one with Ra, Lord of His Two Lands, and am he bhe) who is put behindHim. I am the watens and the eanth. The Bitten Lakes and the Gneat Bull are my will tnaveland enten the place which I know.

The Book of Rising and Transformation

t. R a i s e y o u r s e l f o ' v i n d i c a t e do n e . R u n , f o t ' y o u a r e exceedinglystnong. You shall sit at the heads of the powensof heaven.You shall do that which Osinis,the Risen Savior, did in the Mansion of the Pnincewhich is in the sacned city of On. Receive your due honor; your foot will not be obstnucbedin heaven non will you be opposed on eanth. For you ane the spinit whom Nut, the mothen of heaven,bore and Nephthys, youn sister spinit, suckled, and Lhey have put you togethen. Anise in your stnength and do what you did before. For you are a spinit. Arise o' spirit, exceedinglystrong, adorned as a great wild bull. You will not encounter opposit i o n a n y w h e n ey o u w a l k a n d y o u t ' f o o t w i l l n o t b e obstnuctedanywheneyou wish to be,

il. R i s e u p o ' v i n d i c a t e do n e , T a k e h o l d o f y o u n h e a d ' Gathen together yout' bones, collect youl' limbs and 118

shake bhe dust fnom your flesh. Take youn bneadwhich k n o w s n o m o u l d i n e s sa n d y o u r b e e r w h i c h n e v e n becomes soun. Stand at the gates that bar those with no name. Lo, the gatekeeper comes out to you. He takes hold of your hand and takes you to heaven to youn Fathen.He rejoices at youn coming,gives you His hands, kisses you, comfonts you and sets you befone the spirits, the impenishable stans.

ilr. The Heavens declane: This royal vindicated one is my belovedson in whom I am well pleased, my first born upon the thnone of eanth, and Ra has given him his henitage in the pnesence of the Gneat Powens of heaven. All the powers of heaven nejoice saying how blessedis this vindicatedone, for His Fathenis greatly pleasedwith him.

lv. O' royal vindicated one, you have not departed dead. You have left alive. Sit then upon the throne of Osinis, the Bisen Savior, with your sceptne in youn hand, that you may commandthe living,with youn lotus-budsceptre in your hand that you may give ordens to those whose seats are hidden.Youn arms and shouldensane those of Ra, your back and belly ane those of Ra, your back loins and legs ane those of Ra. Youn face is that of the God of the dead. And both the hills of Horus and Seth serve you.

V. O' Ra, this noyal vindicated one comes to you, an undyingand indestnuctiblespirit, one who lays claim to 119

the foun pillars,the foun cardinalpoints of the universe, Your son tdaughEeil comes to you, this noyal vindicated one comes to you. May you and he bhel cnoss the sky togethen united in the dank and nise together oven the horizon, in the place whene it pleases you. Raise him (heil up, O' Ra, and enclose him herl in youn embrace fon he khel is the son {daughterl of your own body forevenand even.

vl. The priest of the royal vindicatedone says: Stand up upon this earth which originatedfrom Ra, as the one who completes this spittle which came fonth fnom Ra as the Bninger Into-Being.Come into being upon this earth, o' noyal vindicatedone. Be exalted upon it, so that youn Fathen, Ra, may behold you. Says the royal vindicated one: I have come to you my Fathen; I have come to you O' Ra. Gnant that I may seize the sky and bake possessionof the honizon.Gnant that I might rule the powers of heavenand pnovidefor them, Place the crook of leadenshipin my hand that the head of Lowenand Upper Egypt may be humbled.

vll. The royal vindicated one says: I am this sacred flowenwhich spnangup fnom earth. My hand is purified by Him who pnepanedmy thnone and I am at Ehe nose of Ra, the Great in Power. I have come to the lsland of Fine for testing. I have established Right in the place of wrong hene and I am on my way to clothe and equip myself. I appeanas the lotus-blossomwhich is at the nose of Ra. He will come fonth over the horizon each day rn the splendor of the sun and the powers of heavenwill be cleansedat the sight of Him. 120

vlll. T h e n o y a lv i n d i c a t e d o n e s a y s : I h a v e c o m e b o m y throne which is over the spinits. I unite heants, o' you who are gneat and in charge of wisdom. I become the e m b o d i m e n to f S i a , W i s d o m E x a l t e d , w h i c h b e a r s God's book and which rests at the right hand of Ra. O you who ane protected by my hand, it is I who speak what is in the heant of Ra the Great. l, even, I am Wisdom Exalted which resfs at the night hand of Ra; the proud one who presides oven the cavennof the depths,

tx. The noyal vindicatedone says: o' you who ane oven the houns, who stand befone Ra, pnepare a way fon me that I may pass among the patrol of those with wanniorfaces, fon I am on my way to this throne of mine. / am one who is behind the Gneat God, one whose head is set in place, who has acquineda shanp T h a t w h i c h n e m o v e s E r - o u b l ef n o m s t n o n g h o n n, befoneRa, the Gneat Bull, that which causes those in danknessto tnembleis the strong honnwhich is behind the Great God. I have subdued those who should be punished.I have stnuck them hand on thein foreheads and I stand unopposedon the honizon,

X. The reedfloats of the sky ane set in place fon Ra that Ra may cnoss on Lhem to the honizon.And the reedfloats of the sky ane set in place for me that I may cross on them to the honizonto Ra. The canal is opened,the Field of Rushes is filled and the winding w a t e n w a y i s f l o o d e d s o t h a t I m a y b e f e n n i e do v e n t h e n e o nb o R a . B n i n g t o m e t h e f o u n b r o t h e n s w h o pass by, wearens of the side-lock who sband by rhein 121

staffs in the easEernside of the sky. May they tell my good name to Ra. Reloicefon me, nejoicefon my divine essence. For I am vindicated and my divine essence rs vindicatedbefore God. Ra has received me to himself, to the sky, to the eastenn side of the sky, as Honus the avengenof his father, as osinis the one Risen, as uhis star which lights up the sky. My sis[en is sothis and my offspning is the monningstan. Neven again wiil the sky be void oi me on the eanth be empty of my pnesence,

xt. The sky is clear and Sothis lives. Fon I am a living one, the son [daughter] of Sothis and the Gneat Powens of heavenhave cleansedthemselvesfon me among the stans of Unsa Majon, the everlasting.My house in the heavens will nob pass away, and my throne on eanth will not be destroyed. The Openen-of-the-Ways has caused me to fly up to the sky in the company of my bnothers and sisters, the powens of heaven. And heavenhas extendedits anmsin welcomefon me.

My seat is with you, O' Ra, and I will not yield it to a n y o n e .I w i l l a s c e n d t o t h e s k y t o y o u , O ' R a , M y face is Ehe face of falcons; my wings are those of the duck and my talons ane those of Him who dwells on Cenastes Mountain. Thene is no evidence against me on earth among men and women and no accusation against me in the sky among the powers of heaven. For I have proved false all evidenceagainst me; indeed, I d i s p o s e do f i t s o t h a t I m i g h r f l y u p t o t h e s k y among my bnothers and sistens, the powens of heaven. I use my arms as a goose and flap my wings like a 122

hawk. Lo, the flier flies. O' men and women of earth. I rise and fly away fnom you.

xlll. " H o w b e a u t i f u l t o b e h o l d , a n d h o w w o n d e n f u lt o witness," so say the powensof heavenwhen this noyal vindicatedone nises in the sky, when you, o' vindicated one, ascend in bhe sky with your powen upon you, your awe around you, and youn words of powen at youn feet. The powens of heaven and of eanth come Lo you. They make supports fon you upon their anms. May you ascend unto the sky and nise up in it on the Divine Ladder'.Fon Ra says "The heavens and eanth ane given t o y o u . " B e h o l d y o u h a v e b e c o m e t h e e n d u n i n gb u l l among the wild bulls set against the evil one. Endure and last, o' enduringbull, that you may prevail at the head of them and at the head of the spirits forever and ever.

XIV. I am a holy one who stands in the forefnont, who lifts the forehead, a star before whom the powers of h e a v e na r e h u m b l e , a n d t h e E x a l t e d O n e s s t a n d i n awe. And it is my own hand which will naise me up. I am the one who escaped from the coiled senpent of evil. I have nisen in a blast of fine, having turned myself around. I have travelled the noads of Heaven. I have cleansedmyself on the hill where Ra naisedHimself, I place the stairway, I set up the ladder and those in panadisetake hold of my hand and tift me up into the heavens.

XV. Homage to you, O' Ra, you who travels acnoss the 123

sky and heavens,who cross the windingwaterway. I have grabbedhold of you for myself, for I am a god and the son of a God. Indeed,I am a flower which cameforth from the Nile, a goldenflower which originatesfrom lseion.

XVI. Heaven has commended this vindicated one to Ra, the Perfecter, and the Open-armed has commended this vindicated one to the Lond of Light, that He may cause yonder doors of heaven to be opened for the v i n d i c a t e da n d b a r o t h e r s w h o h a v e n o n a m e . T a k e hold of the hand of this vindicated one and carry him up to the sky that he may not die on earth among men and women.

XVII. "How beauEifulto behold and wonderful to wiEness," says lsis, sacred mother, when you ascend in the heavens, with your power upon you' your awe around you and your words of power at your feet. You are helped by Ra, the Perfecter, just as He always does. The Exalted Ones of heaven are brought to you and the exalted ones of earth are assembled fon you. They place their hands under you and make a ladder for you so thaE you may ascend on it to the heavens. The doors of the heavens and the entranceways of the starry expanse are opened for you. Ra, the Perfecter, has gathered together the districts fon you and has given you the cities of earth. You are the one who presides over Upper Egypt and Nubia. Have they killed you on said you shall die? You shall never die, but shall surely live forever. You shall be effective agarnst them bnil superionto them, living and enduring fonever and ever. 1?4

xvlll. I have come to you O' Mother of Heaven, I have duly bunied my father and left Horus, the new pharoah, behind me. My wings have grown into those of a falcon, full of feathers of the sacred hawk. My soul has brought me and my words of power have made me effective. Behold me O' Ra and recognize me, I belong to those who know you; thenefore know me also. lf this vindicatedone is raised up, I will not forget the good deed done for me. Commendme to the foun fience and raging winds which ane around you and which see with two faces, Lhe winds which confront with funious noaring those who are destined for distress, those whom they would destroy. May they offer no opposition when I tunn to you, when I come to you and tell you this name of yours, "Great Flood which came forth from One-who-is-Gneat." I will not be blind, even if you put me in darkness and I will not be deaf, even if I do not hear your voice. Take me wiEh you, O' Ra. For I will drive away storms for you, clear away clouds for you and break up and scatter hail for you. Sunely, I will produce praises upon praises for you and adorations without end.

125

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