has the same sentiment as Prov. 18: 24: "He that maketh many friends doeth it to his own destruction"; while No. 6 is somewhat similar to Prov. 24 : 21. Among the "precepts," that on guarding the lips recalls to one's mind Prov. 10: 19; 13: 3; 14: 3; 17: 28. Reference is made to the "gain of the fear of God" and it is declared to "beget favor." Job 28: 28 declares "the fear of the Lord, that is wisdom." 4. The Precepts of Ptahhotep. These precepts are attributed to a man who lived in the time of the fifth Egyptian dynasty, about 2650 B. c., and are at least as old as 2000 B. C. The text is very difficult. The examples given below are taken from Breasted's1 condensation of the moral precepts which the treatise contains. 1. If thou findest a wise man in his time, a leader of understanding more excellent than thou, bend thy arms and bow thy back. 2. If thou findest a wise man in his time, thy equal,. be not silent when he speaks evil. Great is the approval by those who hear, and thy name will be good in the knowledge of the princes. 3. If thou findest a wise man in his time, a poor man and not thy equal, be not overbearing against him when he is unfortunate. 4. If thou art a leader (or administrator) issuing ordinances for the multitude, seek for thee very excellent matter, that thy ordinance may endure without evil therein. Great is righteousness (truth, right, justice), enduring.. has not been disturbed since the time of Osiris. ; it 5. Put no fear (of thee?) among the people.. What the god commands is that which happens. Therefore live in the midst of quiet. What they (the gods?) give comes of itself. 6. If thou art a man of those who sit by the seat of a man greater than thou, take what (food) he gives,......look at what is before thee, and bombard him not with many glances (don't stare at him)......Speak not to him until he calls. One knows not what is unpleasant to (his) heart. Speak thou when he greets thee, and what thou sayest will be agreeable to (his) heart. 7. If thou art a man of those who enter, whom (one) prince sends to (another) prince,......execute for him the commission according as he saith. Beware of altering a word which (one) prince speaks to (another) prince, by displaying the truth with the like of it. 8. If thou plowest and there is growth in the field, the god gives it (as) increase in thy hand. Satisfy not thy own mouth beside thy kin. 9. If thou art insignificant, follow an able man and all thy proceedings shall be good before the god. 10. Follow thy desire as long as thou livest. Do not more than is told (thee). Shorten not the time of following desire. It is an abomination to encroach upon the time thereof. Take no care daily beyond the maintenance of thy house. When possessions come, follow desire, (for) possessions are not complete when he (the owner) is harassed. [Compare with this precept Eccles. 11:9 and 7: 15-17.] 1 Development of Religion and Thought in Ancient Egypt, p. 231, f. Breasted's references to the sections of the original text are here omitted. 11. If thou art an able man, (give attention to the conduct of thy son). 16. If thou art a leader (or administrator), hear quietly the speech of the petitioner. He who is suffering wrong desires that his heart be cheered to do that on account of which he hath come.......It is an ornament of the heart to hear kindly. 17. If thou desirest to establish friendship in a house, into which thou enterest as lord, as brother, or as friend, wheresoever thou enterest in, beware of approaching the women... .A thousand men are undone for the enjoyment of a brief moment like a dream. Men gain (only) death for knowing them. [Compare Prov. 5: 3, f.] 18. If thou desirest that thy procedure be good, withhold thee from all evil, beware of occasion of avarice.... He who enters therein does not get on. It corrupts fathers, mothers, and mothers' brothers. It divides wife and man; it is plunder (made up) of everything evil; it is a bundle of everything base. Established is the man whose standard is righteousness, who walks in its way. He is used to make his fortune thereby, (but) the avaricious is houseless. 19. Be not avaricious in dividing. Be not avaricious towards thy kin. Greater is the fame of the gentle than (that of) the harsh. 20. If thou art successful, establish thy house. Love thy wife in husbandly embrace, fill her body, clothe her back. The recipe for her limbs is ointment. Gladden her heart as long as thou livest. She is a profitable field for her lord. [Compare Eccles. 9:9.] 21. Satisfy those who enter to thee (come into thy office) with that which thou hast. 22. Repeat not a word of hearsay. 23. If thou art an able man who sits in the council of his lord, summon thy understanding to excellent things. Be silent. 24. If thou art a strong man, establish the respect of thee by wisdom and by quietness of speech. 25. Approach not a prince in his time. [Apparently an idiom for some particular mood.] 26. Instruct a prince (or official) in that which is profitable for him. 27. If thou art the son of a man of the council, commissioned to content the multitude,...... be not partial. Beware lest he (the man of the multitude?) say, "His plan is that of the princes. He utters the words in partiality." 29. If thou becomest great after thou wert little, and gettest possessions after thou wert formerly poor in the city,... ...be not proud-hearted because of thy wealth. It has come to thee as a gift of the god. 30. Bend thy back to thy superior, thy overseer of the king's house, and thy house shall endure because of his (or its) possessions and thy reward shall be in the place thereof. It is evil to show disobedience to a superior. One lives as long as he is gentle. 31. Do not practise corruption of children. 32. If thou searchest the character of a friend,.. him when he is alone. 33. Let thy face be bright as long as thou livest. storehouse, it comes not in again; and as for loaves is concerned therefor has still an empty stomach. over spilt milk."] transact the matter with As for what goes out of the (already) distributed, he who ["There is no use in crying 34. Know thy merchants when thy fortunes are evil. 37. If thou hearkenest to these things which I have said to thee, all thy plans will progress. As for the matter of the righteousness thereof, it is their worth. The memory thereof shall circulate in the mouths of men, because of the beauty of their utterances. Every word will be carried on and not perish in this land forever.......He who understands discretion is profitable in establishing that through which he succeeds on earth. A wise man is satisfied by reason of that which he knows. As for a prince of good qualities, they are in his heart and tongue. His lips are right when he speaks, his eyes see, and his ears together hear what is profitable for his son. Do right (righteousness, justice, truth), free from lying. 38. Profitable is hearkening for a son that hearkens......How good is it when a son receives that which his father says. He shall reach advanced age thereby. A hearkener is one whom the god loves. Who hearkens not is one whom the god hates. It is the heart (= understanding) which makes its possessor a hearkener or one not hearkening. The life, health, and prosperity of a man is his heart. The hearkener is one who hears and speaks. He who does what is said is one who loves to hearken. How good it is when a son hearkens to his father! How happy is he to whom these things are said!. . . . . . His memory is in the mouth of the living who are on the earth and those who shall be. 39. If the son of a man receives what his father says, none of his plans will miscarry. Instruct as thy son one who hearkens, who shall be successful in the judgment of the princes, who directs his mouth according to that which is said to him......How many mishaps befall him who hearkens not! The wise man rises early to establish himself, while the fool is scourged. [With the first of this section compare Exod. 20: 12; Deut. 5:16. With the end of it, Prov. 6:9-11; 10: 26; 13: 4.] 40. As for the fool who hearkens not, he accomplishes nothing. He regards wisdom as ignorance, and what is profitable as diseased.. . His life is death thereby,.......he dies, living every day. Men pass by (avoid?) his qualities, because of the multitude of evils upon him every day. 41. A son who hearkens is a follower of Horus. He prospers after he hearkens. He reaches old age, he attains reverence. He speaks likewise to his (own) children, renewing the instruction of his father. Every man who instructs is like his sire. He speaks with his children; then they speak to their children. Attain character,......make righteousness to flourish and thy children shall live. Let thy attention be steadfast as long as thou speakest, whither thou directest thy speech. May the princes who shall hear say, "How good is that which comes out of his mouth!" 42. 43. So do that thy lord shall say to thee, "How good is the instruction of his father from whose limbs he came forth! He has spoken to him; it is in (his) body throughout. Greater is that which he hath done than that which was said to him." Behold, a good son, whom the god gives, renders more than his lord says to him. He does right (righteousness, etc.), his heart acts according to his way. According as thou attainest me (“what I have attained"), thy limbs shall be healthy, the king shall be satisfied with all that occurs, and thou shalt attain years of life not less than I have passed on the earth. I have attained one hundred and ten years of life [compare Gen. 50: 26], while the king gave to me praise above (that of) the ancestors (in the vizierial office) because I did righteousness for the king even unto the place of reverence (the grave). 5. Comparison with the Bible. These precepts, which were written before 1800 B. C., like most of those in the book of Proverbs, embody much worldly wisdom. They are based on experience, and while, like Proverbs, they sometimes urge a religious motive as a reason for right conduct, they frankly advocate it, as Proverbs often does, on the ground of expediency. The points where the text is closely parallel to that of Proverbs are few, and these have been sufficiently pointed out. Some of the passages, as already noted, are closely parallel to parts of the book of Ecclesiastes. The religious appeal of the precepts is to Egyptian polytheism, while that of Proverbs is to Hebrew monotheism. 6. A Parallel to Ecclesiastes. The following striking parallel to a passage in Ecclesiastes is taken from a tablet of the Gilgamesh Epic,' written in the script of the time of Hammurapi, about 2000 B. C. Since the gods created man,2 Thou, O Gilgamesh, fill indeed thy belly, Day and night be thou joyful, Daily ordain gladness, Day and night rage and make merry, Let thy garments be bright, Thy head purify, wash with water, Desire thy children which thy hand possesses, A wife enjoy in thy bosom, This is not only in sentiment strikingly like Eccles. 9:6-9, but in part closely approaches its language. 1 The Gilgamesh Epic is an early Babylonian poem in twelve tablets or cantos. It is a collection of early legends and myths. The Babylonian account of the flood, translated in Chapter VI (Part II), forms the eleventh canto of it. Translated from the Mitteilungen der vorderasiatischen Gesellschaft, 1902, Heft 1, p. 8 CHAPTER XXIII EGYPTIAN PARALLELS TO THE SONG OF SONGS NATURE OF THE SONG OF SONGS. TRANSLATION OF SOME EGYPTIAN LOVE-POEMS. COMPARISON WITH BIBLICAL PASSAGES. FOR many centuries the Song of Songs has been interpreted allegorically, but even those who give it an allegorical meaning must admit that its sentiments are couched in the terms of earthly love. Love poems, which sometimes express sentiments that remind us of the Song of Songs, have been discovered on some Egyptian papyri and ostraca. The documents in which they are written range in their dates from 2000 B. c. to about 1100 B. C. Selections from these follow:1 12 Thy love has penetrated all within me Like an odor which penetrates spices, As when one mixes juice in..... [Nevertheless] thou runnest to seek thy sister, Like the steed upon the battlefield, As [the warrior rolls along] on the spokes of his wheels. For heaven makes thy love Like the advance of [flames in straw], And its [longing] like the downward swoop of a hawk. II3 Disturbed is the condition (?) of [my] pool. [The mouth] of my sister is a rosebud. Her breast is a perfume. Her arm [is a......bough?] [Which offers] a delusive seat. Her forehead is a snare of meryu-wood. I am a wild goose, a hunted one (?), My gaze is at thy hair, At a bait under the trap That is to catch (?) me. 1 These are translated from the German rendering in W. Max Müller's Liebpoesie der alten Agypter, Leipzig, 1899. From Müller, p. 15. • Ibid., p. 16. |