03 ANCIENT EGYPT - The Wisdom of Ptahhotep
03 ANCIENT EGYPT - The Wisdom of Ptahhotep
03 ANCIENT EGYPT - The Wisdom of Ptahhotep
to be conjectured to bridge the gap between the first redaction and the extant copy. The other
line of thought, which suggests a Vth Dynasty original (composed before the Unis Texts !), has
to cope with the difficulty of explaining how an Old Egyptian text got copied and was altered to
become the early Middle Egyptian text of Papyrus Prisse ?
Fragment : The Instructions of Kagemni
(VIth Dynasty Papyrus Prisse I & II)
Papyrus Prisse I & II : The Instructions of Kagemni Gardiner, 1946.
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"(...) the timid man prospers,
praised is the fitting,
open (is) the tent to the silent,
spacious is the seat of the satisfied.(1)
Speak not (too much) !
Sharp are the knives against he who transgresses the road,
(he is) without speedy advance, except when he faults.(2)
When you sit with company,
shun the food you like.
Restraint of heart is (only) a brief moment !(3)
Gluttony is base and one points the finger at it.
A cup of water quenches thirst,
a moutful of herbs strengthens the heart.(4)
A single good thing stands for goodness as a whole,
a little something stands for much.
Vile is he whose belly is voracious ;
time passes and he forgets
in whose house the belly strides.(5)
When you sit with a glutton,
eat when his appetite has passed.
When you drink with a drunkard,
partake when his heart is happy.(6)
Do not grab (your) meat by the side of a glutton,(7)
(but) take when he gives You, do not refuse it, then it will soothe.
He who is blameless in matters of food,
no word can prevail against him.
The shy of face, even impassive of heart,(8)
the harsh is kinder to him than to his (own) mother,
all people are his servants.
Let your name go forth,
while you are silent with your mouth.(9)
When you are summoned,
be not great of heart, (10) because of your strength
among those your age, lest you be opposed.
One knows not what may happen,
and what god does when he punishes.
The vizier had his children summoned, after he had gained a complete
knowledge of the ways of men, their character having come upon him.(11)
In the end he said to them :
'All that is written in this book, heed it as I said it. Do not go beyond what has
been set down.'
Then they placed themselves on their bellies. They recited it aloud as it was
written. It was good in their hearts beyond anything in this entire land. They
stood and sat accordingly.(12)
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Then the Majesty of King Huni of Upper and Lower Egypt died. The Majesty of
King Snefru of Upper and Lower Egypt was raised up as beneficient King in this
entire land. Kagemni was (then) made overseer of the city and vizier.
It is finished."
(01) these four sentences describe how to be among the "satisfied" : the quiet, silent
attitude is well received. In the Maxims we read : "spacious the seat of him who has been
called" (line 179). In the Pyramid Texts, Teti's seat is spacious with Geb (Utterance 402,
§ 698a). Those who speak little are not likely to reveal what they hear.
(02) "Nn Hn nn is Hr sp.f" is difficult. I take "Hn" for "run, haste", and "sp" as "fault".
(03) only a moment's effort is required ;
(04) makes one feel stronger, vitalized and envigorated ;
(05) the more one eats, the more one forgets that the food was given i.e. the voracious
is ungrateful ;
(06) feast not with a badtempered drunk ;
(07) the crocodile snaps its meat voraciously and without consideration if one attacks
one's meat in the vincinity of the glutton, he will feel disadvantaged and spoil the meal ;
(08) "Hrr (amended to "Htr") n Hr r dfAib" is difficult and probably corrupt "dfA" is the
problem. Most scholars agree with "stolid", i.e. having or expressing little or no emotions,
unemotional, but I prefer impassive, which has no pejorative connotations and fits better
in the context of the "silent" timid, whereas "stolid" retains negative associations, as does
"slowwittedness", which is totally inappropriate ;
(09) the actions which are sealed by your name are better than your words in the wind ;
(10) an inflated sense of personhood the same advise is found in the Maxims ;
(11) having become apparent, clear, evident ;
(12) they conducted themselves, or lived, accordingly.
Although at present no consensus among scholars exists, I agree with Lichtheim that the texts
of Kagemni & Ptahhotep are pseudoepigraphic. This does not exclude the possibility of a line of
transmission going back to the historical author. In the case of Ptahhotep, this would be
suggestive of a "Memphite school" or a community of scribes working in the House of Life of the
temple of Ptah at Memphis. Of this however, we only have circumstancial evidence and no
direct proof.
The actual redaction of this age old wisdom at the end of the Old Kingdom, could also point to
an attempt to exorcise the fortcoming collapse of the Memphite Kingdom under the pressure of
the provinces and their enriched nomarchs. Was it the aim of the unknown author to summarize
the best of what the past had given, because of the crisis of today, which needed to be solved
so that the generations of tomorrow might endure ? The same method would be used, much
later, by Pharaoh Shabaka when he rescued the "wormeaten" Memphite theology.
In the Maxims, Pharaoh and pantheon play a passive part in the literary setting of the teaching,
whereas the discourse of the commoners was elucidated in the context of the avoidance of the
collapse of the natural order and its rectitude by doing Maat for Pharaoh (who offered it for
creation).
We shall treat the Maxims of Good Discourse as a pseudoepigraphic wisdomtext written by an
unknown author who, by means of a set of literary devices (such as a pseudoepigraphic
attribution, a compositional context, a narrative structure, a "count" of good examples, etc.),
tried to impart the nonpolemic, moral philosophy of the Old Kingdom. This author saw in the
historical vizier Ptahhotep a recent, grand example of Maat everybody still knew, would
recognize and might adhere to.
These considerations point to the following redactional levels :
extant text : to be found on the oldest papyrus extant, dating XIth Dynasty (ca. 2081
1938 BCE) ;
original text : probably written in early Middle Egyptian in the late VIth Dynasty (ca. 2348
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2198 BCE) ;
original ideas : not later as the period proposed in the extant text ? Pharaoh Djedkare of
the late Vth Dynasty, reigned between ca. 2411 and 2378 BCE. The legend of wisdom
teachers goes back to Imhotep, the architect of Pharaoh Djoser of the IIIth Dynasty,
ca.2654 2635 BCE.
But is remains difficult to establish how far these wisdom teachings really go back. For example,
in the early days of research, egyptologists dated the Pyramid Texts as early as possible. For
Sethe they were Predynastic ! Most contemporary egyptologists go to the other extreme, and
date the origin of texts close to the time of their extant textualization (even if the assumption of
earlier copies of the same text is not unreasonable or even mentioned in the copy). The more
we study the Predynastic Period (i.e. before 3000 BCE), the more it can be shown that
important elements of the Egyptian cultural form were already present before the Dynasties
started. But the introduction, in the Early Dynastic Period (Dynasty I and II, ca. 3000 2670
BCE), of Pharaoh (the "Followers of Horus") was essential to the process of consolidating the
elements of the unification of the Two Lands and its various deities. The advancement of
language ran parallel with Pharaoh's outstanding achievements. By the IVth Dynasty, Old
Egyptian was written down.
As the language of the Maxims is indeed suggestive of the VIth Dynasty, the most reasonable
earliest date is the one proposed by the extant text itself, namely de reign of Pharaoh Djedkare.
Indeed, these instructions embody teachings on justice & truth (Maat) which must have existed
long before the VIth Dynasty. On the walls of the tomb of the pyramid of Pharaoh Unis (Vth
Dynasty) and the rulers of the VIth, we read :
"To say : 'May you shine as Re, repress wrongdoing, cause Maat to stand behind Re, shine
every day for him who is in the horizon of the sky. Open the gates which are in the Abyss."
Pyramid Texts, utterance 586 (§ 1582), translated by Faulkner (1969, p.238).
"Collect what belongs to Maat, for Maat is what the King says."
Pyramid Texts, utterance 758 (§ 2290), translated by Faulkner (1969, p.318).
Wisdom as a literary genre is the fruit of a society which knows leisure, peace & prosperity.
When cultures are only surviving, no higher, less material and more spiritual values concerning
life and oneself are possible. That this profound literary genre emerged more than 4000 years
ago, is highly remarkable and should mobilize more attention than it has. So the wisest sages of
Ancient Egypt were prephilosophers ? True, they did not argue in abstract, discursive
categories. Their schemes, preconcepts and concrete conceptualizations allow us to understand
thought from an unexpected, anterational perspective, so that the aim of cognitive philosophy
is realized : an integrated rationality in harmony with anterationalist (and its instincts) &
intellectual perception (and its intuitions). This is a rationality with a global perspective, working
in the local context of everyday. It fosters sustainable harmonization instead of sustainable
development, for enduring growth is an illusion. Only the balance itself endures, not what lies in
its scales.
Wisdomliterature remained a genre in Ancient Egypt from its legendary start (Imhotep of the
IIIth Dynasty who allegedly wrote the first "wisdomteaching") untill the advent of the Christian
era.
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