The Tale of Sinuhe: and Other Ancient Egyptian Poems 1940-1640 B.C.

A preface establishes the beginning of the teaching of the Dual King and Son of Re, Amenemhat the Justified, to his son, the Lord of All. The speaker enjoins his son: “Listen to what I tell you / that you may be king of the land, and rule the Banks / increasing the good” (206). He counsels the new king to trust no one and keep his own heart watching over him, using his own experience as a warning. He describes his assassination, when he was taken by surprise, then recounts his accomplishments and the strength of his rule. The speaker says he traveled the land, ensured prosperity, tamed lions, subjugated enemies, and built himself a splendid mansion. But now the children of the masses are in the street, and the foolish quarrel with the wise.

Amenemhat says he has made the beginning to secure the place of his son, and while he, Amenemhat, has descended to the barque of the sun god, it is time for Senwosret to ascend to the kingship and wear the crown. The king advises his son to prepare his own tomb and “fight for the wisdom of the wise-hearted” (208).

The opening verses establish this as a teaching from the Dual King Khety to his son Merikare. The first surviving verse warns the listener not to overlook a misdeed but instead punish rebels and kill those who express allegiance to others. Punish the people who are conspiring, the speaker says, but be kind to great lords who care for others. Drive away those who are agitators, but be righteous by only punishing in accordance with the offense.

Further exhortations advise Merikare to become educated, emulate the wise, pay his workers, respect his officials, and patrol the borders. A king must be generous to his followers so they will enact his laws: “Do Truth so that you may endure upon earth!” (219). He warns Merikare to not treat commoners differently from gentleman, reminding him, “A man should do what is good for his soul” (221). His duties include raising up the youth, making offerings, and renewing treaties.

Khety recalls how he subdued the southern regions, which now give tribute, and concludes it is good to act for the future. He left the land in peace for his successor, with every man in his place, and feels reassured that the Nile flood will behave as it should. He denounces the Asiatic as a nomad and a crocodile on a riverbank. He speaks of the importance of fortified towns and again of proper offerings in the temples.

Then the speaker turns bitter and reflects that, while kingship is a perfect office, a vile deed was done in his name. Sacred monuments were destroyed in Thinis, and while he did not know until after, the king feels responsible for this act. Respect should be shown to God, the speaker says, and urges the listeners to secure his own place in the west, remain righteous, and act for God. Mankind is the flock of God, Khety says, and creation was made for him. They are his images, and he watches over them. With one last reminder that good character is memory, Khety advises his son to heed his excellent instruction.

“The ‘Loyalist’ Teaching” takes its name from its content, which advises its listeners to respect their ruler. Called “the Loyalist” because he upholds the existing order, the speaker delivers his piece in two parts. The first half praises the king in ideal, generalized terms. The second half dwells on how to treat one’s subordinates.

The teaching uses metaphors of shepherds and herdsmen to represent an integrated social body. The conclusion, which addresses burial, repeats the belief that a man’s social integrity matters after death. The text was first discovered inscribed on a cenotaph, a funeral monument, in Abydos.

The speaker is described as a Patrician and Count, a Privy Counsellor of the Palace, and one whom God loves. He will tell his children the “counsels of eternity / the way of living truly / the passing into blessedness” (238). He reminds his listener that the king is a god and must be obeyed. The king is the source of all prosperity and bounty, including rewards for his supporters: “The king is Sustenance; his speech is Plenty” (239). The speaker compares the king to gods including Khnum, Agum, Bastet, and Sekhmet. Pay due homage, the speaker says, and a subject will pass his lifetime in peace. He exhorts his listener to follow his advice.

The speaker then moves down the social hierarchy to note that each man has his place, including servants and those in the professions, which provide everything necessary for life. No man can exist alone. Herdsmen and shepherds have their work, and field workers should not be overly taxed. The speaker counsels patience, quietness, and calmness: A man who can master his temper will earn reverence, while an evil man will destroy his own mound. The teaching ends with a reminder to honor the blessed dead

Ptahhotep is a historical figure, vizier (a state councilor or minister) to the Fifth Dynasty king, Isesi (c.2388-2356 BCE), but the manuscripts of “The Teaching of the Vizier Ptahhotep” date to the middle of the 12th Dynasty. Setting the teaching in the Old Kingdom, Parkinson notes, looks back at a past golden age.

The aged speaker counsels wisdom for self-serving reasons: Doing good will ensure reward and a healthy old age. He delivers his advice in a series of maxims that advocate ethical behavior as a social more than a personal good, and which explore situations where virtue is imperiled or not rewarded. Though an ordering principle to his statements is not apparent, Parkinson observes that, by the end, the teaching sets forth a coherent ethical stance, a pronouncement on how to live in the face of uncertainty. Two Middle Kingdom manuscripts survive.

The vizier, addressing his sovereign, complains that old age has descended. His majesty exhorts the vizier to teach his successor so he may be a model official. The vizier then addresses his son with this advice first: “Do not be proud because you are wise!” (251). Truth endures, and the gods ordain everything.

The vizier describes how his son should behave in a variety of situations, emphasizing humility and decorum, and advising him to fulfil his duty. He counsels him how to address men of different rank. He prescribes what to do if his son is a leader, such as how to listen to petitioners, and how to be a good friend, which includes leaving the women of other households alone. Selfishness is a painful disease. He advises how to govern a household, including how his son should treat his wife and close friends. He advocates restraint and care in speech, and if he is a judge, he should be merciful. If he shows due respect, he will be rewarded.

Other prescriptions for good behavior include: Do not have sex with boys; be benevolent; do not be vile or aggressive with friends; punish promptly; instruct absolutely: “If you listen to these things I have told you, all your affairs will advance” (262). Hearing is excellent, the vizier emphasizes, and provides examples of how the foolish and excellent son receive a father’s speech.

The teaching concludes with these injunctions: “Suppress your heart, control your mouth” and “[b]e entirely upright before your lord” (264). Doing truth for the king has rewarded the vizier and will reward the son.

Over 250 New Kingdom manuscripts survive of “The Teaching of Khety,” as its subject matter made it a suitable training exercise for scribes. However, the many duplications have led to a great corruption of the text, so Parkinson’s translation is tentative.

The teacher, who may or may not be a historical figure named Khety, explains why he has chosen to put his son in training to be a scribe, which he ranks above all other professions. The tone of this piece is lower than some of the other more formal teachings, and the speaker’s reasons offer a satire on other trades. The date of composition cannot be given with any certainty.

“The Teaching of Khety” is addressed to his son Pepy and delivered while they are journeying south to the Residence to place Pepy in the scribal school. Khety begins by saying that writings save one from labor and a scribe in the Residence will never be wretched. There is no other profession like it—this becomes a refrain throughout the poem.

Khety sorts through other professions—goldsmith, sculptor, craftsman, jewel maker, barber, potter—and decides that writing is above all of them. Laborers like the wall-builder and carpenter suffer physical discomfort; the gardener and field worker never get to rest. The malt maker and arrow maker are no better off, and the courier is forced to leave his country. Fowl catcher, fisherman, washerman, sandal-maker; all of them are wretched. “A day in school is good for you—/ it is for eternity, its works are mountains” (279), the speaker pronounces. In short, the works of the scribe are lasting.

The speaker then turns to other behavioral prescriptions, advising his son to be guarded in his speech, speak no falsehood, and stay away from troublesome companions. He has placed him on the path to fortune, and the son ought to be grateful that his future is secure.