Instruction of amenemope and proverbs

Continue Instruction Amen-em-up, the son of kanakht 19th / XXth Dynasty - circa 1292 - 1075 BC a calm and honest man who allows his heart to enter his sanctuary Wim den Dangen Translation Instruction Amen-Em-apt is part of my ancient Egyptian reading (2016), a publication of pod in paperback format of all translations available on maat.sofiatopia.org. These readings cover a period of thirteen centuries, covering all important stages of ancient Egyptian literature. Translated from Egyptian originals, they are ordered in chronological order and were considered by the Egyptians as part of the core of their extensive literature. The study of sources, hieroglyphics, comments and photos located on the text itself remains on the site on a free basis. Amenhotep, son of the Hapu dynasty XVIIIth - Cairo Museum 1. Source : Budget papyrus - BM 10474. 2. Amen-em-apt man and his time. 3. Text Instructions Amen-em-apt. Notes. 5. Comments. 6. Egyptian sacred literature. 7. Egyptian literature of wisdom. 1. Source: Papyrus Budge - BM 10474. The discovery and early exploration of the Instruction of Amenemope or Amenophis, the son of Kanaht, is one of the many magnificent and important treasures that Budge, on his first mission to Egypt, acquired for the (then imperial) British Museum in 1888. The earliest reference to it in print was Lepage Renuf's vague remark shortly afterwards. Back in 1923 (when the papyrus was first presented to the public), whether the official publication in the second series of the famous facsimile Budge of the Egyptian Hieroglyph Papiri in the British Museum, where the text is photographed (tables 1 - 14), is transcribed in hieroglyphs from the original and translated. In his commentary, Sir Ernest drew attention to the similarity of some passages with the sentences in the Book of Proverbs ! Budge's transcription was deemed Griffith (1926) as a whole very correct (p.192). Another authoritative translation of that period was what Ehrman did (1924). In 1925, Lange published Das Weisheitsbuch des Amenemope, but he had no access to the original Papirus Budge, and his facsimile led to the wrong reading. Griffith (1926) based his work on the study of papyrus, and he checked the old evidence and got new ones. He pointed out certain shortcomings of the facsimile. Unfortunately, the agreed translation remained far from being implemented. Since the verbal system of Egyptian (let's call one of the important grammatical discoveries) was improved after the Second World War, the philosophy of Amen-em-apt remained unclear. Lichtheim (1976) and Brunner (1991) have produced new translations that allow the depth of this wisdom to finally surface. The Literary Features instruction of Amen-Em-apt is a hierarchical text on twenty-seven pages of recto papyrus budge (measuring just over 12 feet long and 10 wide) and the first line verso. This is the oldest surviving metric poem with pro-ware chapters. The text is arranged in separate lines of poetry, which is unusual (the oldest example dates back to the XIIth Dynasty). There is no rhyme or measure, but poetry is realized through parallelism, allowing the line to run through in pairs, grouped into larger units like triptych and quatrains. Parallelism occurs in several forms: similarities, studies and contrasts. The text is carefully drafted and unified. This is with the help of thirty edgy chapters and the presence of three main themes: calmness (heating) and honesty (dishonesty), as well as the power of fate and destiny (i.e. the will of God, God or Lord of all). As the much older Ptahhotep Instruction, the instruction is complete. Small parts of it were found on papyrus in Stockholm, three writing tablets in Turin, Paris and Moscow, and an ostracon in the Cairo Museum. This variety indicates its popularity. Griffith (1926, p.226) concludes that the script and atography of the Senu in BM 10474 point to the scribe of the XXV dynasty very soon, and Darius's reign is not at least, while the Turin tablets (probably copied with papyrus dictation) may not be sooner than Budge Papyrus. The literary composition of the work is usually attributed to the period of Ramesside (XIX - XXth Dynasty or circa 1292 - 1075 BC), while the personality of the sage is called no earlier than the 17th Dynasty. Perhaps Senu was part of a common effort to rebuild the Ethiopian, Nubian dynasty (The Pharaoh Shabak and Memphis Theology)? Maybe he was the scribe of dynasty sites (664 - 525 BC) and his return to the old canon? Thus, the following time layers can be discernible : Budget papyrus : copied scribe Senu from previous sources between ca.712 - 332 BC; actual literary composition : the instruction was written between ca. 1292 - 1075 BCE; face Amen-em-apt : lived (or, it is projected, live) no earlier than around 1539 BC The translation of the text of our sage proved difficult. For Griffith (1926), this was due to an artificial way of expression, using rare and poetic words and idioms. Brief phraseology and several grammatical connectors, short and disconnected sentences, unscrasy spelling and contractions indicate the possibility of many errors. Half a century later, Lichtheim (1976) added that many allusions had escaped it. The current translation is a translation of a philosopher and a devoted lover of things in the Egyptian language. For the love of him, I tried to stay close to the original, explaining the difficult passages in footnotes. No doubt those who have learned more in Egyptian may have reason to smile. Don't wash your furrow, it's profit you keep it sound. Plough your fields and you'll find You need, you'll get bread from your own threshing-floor. Amen-em-apt, Chapter 6:23-26 2 Man Amen-Em-apt and his time. poetic name and family for the sage? The sage of our instruction is called Amen-em-meth, the son of Kanaht may have been a contemporary of Amenhotep, the son of Hapu. He could also be a literary figure, used by the wise scribe of Ramesside. With the exception of the warden of the fields (1:13) and the scribe who identified offerings for all the gods (1:22), no other title cited by our sage are on monuments or papyrus ! Its names seem to be paraphrases in literary, poetic form. Let us analyze the poetic name of our sage: Amen-em-meth, the son of Kanahta, the husband of Tavozre, and the father of many children, the youngest of whom is Khor-em-Maaher, the recipient of the wisdom of his father, a series of living paintings dedicated to teaching for life that allow everyone to receive the greatest gift of God, namely Maat, justice and truth. Amen-em-meth (Amon in Karnak) can be found from the 17th Dynasty to ptolemy (Amenofis or Amenemopa). It seems that several of the sages of Egypt bore this name: Amenemopi, the author of some proverbs written on the back of Papirus Budge, Amenhotep, the son of Hapu, the scholar scribe and counselor Amenhotep III, and our Amen-em-apt, the son of Kanaht. Apt (ipt) means counting, calculating, counting. The name Amen-em-apt, which ends with the definition of place (O1), assumes the measurement controller and the marker recorder on the boundaries of the fields mentioned in the prologue. The Canacht or Strong Bull is unusual as a name, but the regular part is named Mount Pharaoh throughout the New Kingdom. Tavosor (powerful) is often found in the 17th-century dynasty and was born the queen of the XIXth, the wife of Pharaoh Seti II. In the New Kingdom Hor-em-maakher or Horus of the Horizon (Harmachis) identified with the sphinx in Giza, looking towards the eastern horizon. The name dates back to the xiIth dynasty, and seems to appear in the period of sites as well as the early Ptolemy papers. - the political situation in the time of Amen-em-Apt Politically, the New Kingdom brought internationalization, which challenged the features of the Old and celestial. Gifts and trade goods come from Michan, Knossos, Mitanni, Babylon, as well as from Hittites, Assyrians, Libyans and Nubians. The 17th and 19th dynasties produced large monuments of theocratic statehood. The reign of Amenhotep III was a period of stability and peace, the foundations of which were laid by Thutmosis IV, which ended decades of military conflict between the two great powers of that era, Egypt and the kingdom of Mitanni, who fought for control of northern Syria. The court of Amenhotep III became The centre was visited by ambassadors from many countries. Even Asian deities such as Reshef, Astarte, Baal and Kudshu were worshipped. Luxury life in the world reached its climax under the leadership of Amenhotep III. The era of the empire was not focused only on power, wealth and luxury. The intellectual horizon has also expanded. Curiosity and tolerance for foreigners have grown. Scribes should be bilingual and foreign languages fashionable. This internationalism was particularly influenced by religious thinking. The Temple of Luxor, the double temple of Soleb and Sedeing (Nubia) and the morgue temple on the west bank of Thebes (destroyed by the earthquake, leaving 720 tons of Colossi from Memnon, assuming the original size of the building and the megalomania of the pharaoh) all witnessed that Amenhotep III was one of the greatest builders known to Egypt. He sought to surpass his predecessors in the number, size and splendor of his buildings. He also used unusual building materials such as gold, silver, azure, jasper, turquoise, bronze and copper, and noted the exact weights of each one to capture the weight of this monument. By the thirteenth year of rule, when Nubia stabilized and a huge empire was in the world, Egypt was at the peak of its wealth and power. The reign of Amenhotep III saw four decades of prosperity as a continuous war; for the people of Egypt, it was a time of unprecedented security and optimism - a golden age presided over by the golden king. Amenhotep's grateful subjects must have seemed to believe that this success proved that he was one-on-one with the gods themselves. Fletcher, 2000, p.76. Amenhotep III celebrated his Sed festival in his thirtieth regal year. Many of the dated inscriptions are preserved on vessels from his palace in El Malqat, on the west bank of Thebes. Before his death, he celebrated two repetitions of this holiday. Japanese excavations have discovered a podium for the throne. It has thirty steps that stand for the thirty years that have passed. The festival was clearly a repeat of the coronation. In it, he called himself the Dazzling Sun, and on his side his main wife, Tay, played the role of Hathor, who defended all aspects of rejuvenation and regeneration. During the festival Amenhotep III tried to gather all the deities of the two lands to hold their ceremonies in front of the shrines containing their various divine images ... He also saw worship and offerings to himself as a god ! The significance of Aten grew throughout the long reign of Amenhotep III. Fletcher, 2000, p.61. What we know about Amenhotep III proves that he was not an enlightened ruler, but instead he remained deeply entrenched in traditional Although The New Solar Theology was active around him, he prevented this single god (Re) from taking over. Large scarabs associate it with numerous deities. The story is that the elderly and sick pharaoh (who received from King Mitanni the healing statue of Ishtar) commissioned (instead of asking Ishtar) a total of 730 (2 x 365) statue of leo headed by the goddess Sekhmet, the wife of Ptah, she, who distributed the disease and its treatment. He created this Litany in stone in various temples in Thebes to protect it day and night. Obviously, Amenhotep III do not want to promote Re and his physical drive, Aten, alone ! There were definitely trends - and not just at the royal court - that contradicted The New Solar Theology and its elevation of one god over the entire pantheon in a way that was generally too one-sided and, in this respect, non-Egyptian. - Hornung, 1999, p.20. Instruction Amen-em-apt Amen-em-apt, the son of Kanahta for his son Hor-em-maakher This translation is based on all mentioned previous translations of Griffith, Lange, Lichtheim and Brunner, as well as on the hieroglyphic transcription of the Hiractic Lange and Griffith. Translation Instruction Amen-em-apt is part of my ancient Egyptian Reading (2016), THE POD publishing's paperback format of all translations available on maat.sofiatopia.org. These readings cover a period of thirteen centuries, covering all important stages of ancient Egyptian literature. Translated from Egyptian originals, they are ordered in chronological order and were considered by the Egyptians as part of the core of their extensive literature. The study of sources, hieroglyphics, comments and photos located on the text itself remains on the site on a free basis. PROLOG book 09 to his heart enter his shrine,1 author 15 Grain Warden, which controls the wedjat-measure,2 20, which acts for the king in his tax list, II 21, which makes the land register of the Black Earth.3 22 scribe, which defines offerings for all gods,4 24 grain warden, supplier 5 foods, 26 truly silent in Thinite Ta-wer,6 27 justified in Ipu ,7 28, who owns the pyramid in the west of the Seine,8 recipient 34 devotees Mino- Kamutef,9 35 water intake Wennofer,10 39 watchman 12 mother of God, III UCHY 02 give your heart 13 to understand them. 03 It's good to put them in your heart, 14 (but) 05 Let them rest in the casket of your belly,15 06 they can be bolted in your heart.16 08 They will be mooring the post for your tongue.17 09 If you make your life with this in your heart,18 11 you will find words warehouse for life, (and) IV Chapter 2: don't steal 04, nor snatch (in) the word 19 is great. 16 It was Luna 20 who announced his crime. 17 Steer, (so) we can ferry the wicked (more), V 20 to commit it (to) the hand of God. 21 23 Another thing is good in the heart of God 22 : Chapter 3 : prudence in speech 08 God knows 23 how to answer him. Chapter 4 : two types of people 01 As for the heated man 24 in the temple, VI 02 he is like a tree growing indoors25 (only) 03 moment lasts his rise shots26 (and) 04 his end occurs in the wooden, 27 (or) Chapter 5 : honest and calm service 03 Do not remove the servant of God,28 07 Comes tomorrow. VII Chapter 6 : steal not the earth and eat from his own field 08 he will be caught by the power of the moon.29 09 Recognize him who does it on Earth ! VIII 19 One pleases God with the might of the Lord,30 22 Beware of the Lord of All ! 31 27 Better bushel given to you by God,32 29 They remain no day in the trash and shed, IX 33 Better poverty in the hands of God,33 35 Better bread with a happy heart,34 Chapter 7 : seek wealth 01 Do not set your heart 35 on wealth ! 02 There is no ignoring Shay and Reneenet ! 36 03 Don't let your heart deviate,37 (for) 12 and forced them to dive into Duat,38 (or) X 14 and dive into Duat,39 (or) 23 You will pray aten 40, When he's in the rise, Chapter 8: Don't say evil 01 Set your kindness in the belly of the people,41 03 One welcomes urai-snake.42 04 One spits on the Apopis-snake.43 06, then you will be loved by others. XI 10 You will be safe from the force god.44 16, while the bad is hidden in your stomach.45 Chapter 9 : avoid heated 08 and make sure not to nuisance. 46 09 Swift is a speech when the heart hurts,47 XII 10 more than the wind (more) 48 water. 23 If only Khnum 49 came to him ! 25 so to stir his state of mind. 50 28 He makes the brothers quarrel, XIII 32 (he gets together, crouched down.) 51 34 Fire burns in your stomach.52 Chapter 10 : tell what you think without injuring 02, then you injure your heart.53 04 while there is terror in your belly.54 06 God hates it! 55 07 Do not dissoint your heart from the tongue, 56 (sic) 10 and pinch in the hand of God.57 XIV 12 He hates the one who quarrels in the stomach.59 Chapter 11 : abuse not poor 06 His heart is misled by his belly.60 16 when the stick reaches him. XV Chapter 12: Always be honest 05 Don't grab the word with a heated man,61 Chapter 13 : write no lie and justify the debt 02 God hates it ! 62 03 Do not bear witness false words, 16 Chapter 14: Be worthy of 01 Don't remember yourself to man,63 08 He will cease and you will succeed. 10 (another time he will be taken away. 64 Chapter 15: Cheat not with the handle 01 Do good and you will prosper as I am 65! 03 The scribe's finger is the beak of Ibis,66 05 Monkey lives in the House of Hmun, 67 06 His eyes surrounds two lands.68 Chapter 16 : do not corrupt balance 01 Not to forge scales, 69, nor to falsify weights, 05 Monkey sits on balance,70 06 His heart is in plummet.71 XVIII 07 Where is God as great as Toth? 72 10 they are rich in grief 73 through the power of God.74 16, if he deceives before God? 75 Chapter 17: Don't corrupt measure 04, nor let his belly be empty.76 09 Bushel Eye Re.77 10 He hates someone who cuts. 19 16 to deceive the share of the residence.78 18 than the oath of the Great Throne.79 Chapter 18 : not to be overly anxious 04 God ever in his perfection.80 07 God's deeds 81 are another. 10 Wrongly belongs to God.82 12 No perfection before God,83 14 If someone toils to look for XX 16 Keep a firm mind, (and) steady your (physical) heart.84 17 not to govern with your tongue.85 19 Lord of all still his pilot.86 Chapter 19 : Do not commit perjury 11 He will treat your speech to the Council Thirty,87 (and) Chapter 20 : Be honest, As a judge or scribe 03 Do not bow to a well-dressed man, XXI 07 Maat is a great gift of God.88 16 and thus, to disrupt god's plans.89 17 Do not use for yourself the mighty God,90 21 Do not raise the desire of your heart in their home,91 Chapter 21 : Be restrained 01 Don't say, 'Find me a strong boss, XXII 05 Really You Don't Know God's Plans ,92 07 Settle in the Arms of God,93 11 Don't Empty Belly 94 for All, 14 Nor Join That who bares his heart.95 15 Better one whose speech in the belly,96 18 one does not create (it) harm him.97 Chapter 22 : provoke the enemy 04 when you do not see his case. XXIII 12 and should not cry for tomorrow.98 Chapter 23 : cover your manners table Chapter 24 : have discretion 02 in order to repeat it on the other outside. XXIV 04 That your heart is not habitable.99 06 beware of neglecting them.100 Chapter 25 : Respect God's will 04 Do not tease man, who is in the hands of God,101 07 God his builder.102 11 when he is in his hour of life.103 12 Blessed he reaches the west,104 Chapter 26 : Respect the elderly 02 to join one greater than you. XXV 06 Re useful from afar.105 14 and do not get if his speech straw.106 16 he will not wreck his boat.107 Chapter 27 : not the jealousy of the senior 02 he saw Re before you.108 03 Let (he) not inform you Aten on his growth,109 06 is the youth who reiles elders. XXVI 12 he barks to him, which gives it.110 Chapter 28 : be generous to the poor 01 Don't grab the widow 111 when you find her in the fields, Chapter 29 : Journey honestly 02 if you step freely into the ferry.112 05 It is not a crime in the hands of God,113 06 If the sailor does not greet you. 114 XXVII Chapter 30 : Epilogue 01 Look at these thirty chapters : 02 they report they 03 They are the main of all books, 04 they make ignorant wise.115 05 If they are read ignorant, 06 it is cleared through them. 07 Become filled with them, place them in your heart, 08 and become the person who interprets them, 09 people who explains as a teacher. 10 The scribe, who is qualified in his office, 11 is considered worthy to be a courtier. 116 Colophon This is his end. Written by Senu, the son of the divine father of Pemu. XXVIII 4. Notes. (1) The shrine of the heart is a sacred place of the inner god, a concept developed in the late New Kingdom, when personal piety became entirely part of the cultural form of Egypt (p. Hymns of Amonu) - entering its sanctuary, the heart (mind, desire, desire) appeared before God, allowing the latter to reside in man - although this instruction also develops old themes such as good discourse. Spiritual and religious aspects are more emphasized; (2) wDt (wedjat) or left, wounded and restored eye Gore, here confused with (right) Eye Re - Horus-eye fractions (or geometric progression of six terms : 1:2, 1:4, 1:8, 1:32, 1:64) were used in all kinds of dimensions; (3) kmt, or fertile Black Earth left after the Nile goes away, and the name for Egypt as a whole; (4) this is the only plural use of the word nTr, God in the instruction, namely in the title; (5) an obscure word, but most translators agree with the reference to someone bringing food; (6) Ta-ver - nom Abydos; (7) Ipu - the name of Ahmin (Panopolis, on the east bank of the Nile); (8) The Seine is the name for Ahmin - west of the Seine offers a place away from the main cemeteries (the rocks of the eastern desert), possibly on the other side of the river ; (9) the god Ming, who is the bull of his mother (kmtf) ; (10) wnnfr, good creature or Osiris ; (11) unclear but reconstructed - cf. Griffith's rendering (p.198, note 4) as pHr, go around plus defining for visual activity D6 and guard ; (12) after Griffith : Snw or inquiry (Faulkner) plus D6 and watch ; (13) Open your mind and leave all prejudices behind you; (14) Remember them so they are at your disposal when you need them; (15) The depth of your emotional, passionate nature should know them too - feel them; (16) to make them solid, resilient and fully assimilated and integrated; (17) Speech should serve as a kind and instruction to make one stop idle conversation; (18) if you organize your life with these instructions in mind; (19) TA or snatch, grab (Lichtheim) mouth is the Egyptian text, mouth, being to paraphrase the word ; (20) God Toth; (21) God's hands: or direct divine intervention - God will decide what happens to an evil man - give a wicked hand, so that he will be committed in hands - God and God are used interchangeably and a certain article has nothing to do with meaning, but it is a matter of style; (22) Mind and God's will; (23) God is cognitive and able to communicate without being directly known; (24) Personalization of all evil and evil; (25) mxnt or face plus defining for seat and interior (O1) and juxtaposition with the line 4:08 grown up in the meadow (i.e. outdoors) offers indoors (Lichtheim) ; (26) Srtm or green tree product, or shots (Lichtheim); (27) mxr or shed, granary, warehouse - wood warehouse, or wooden (Lichtheim); (28) a person working in the temple; (29) Toth's power; (30) for Griffith, the Lord refers to God - I suppose it means Pharaoh - God glad when the boundaries of the fields are kept intact - the pharaoh can guarantee their regularity ; (31) occurs twice and refers to an unnamed deity (god and god) ; (32) God's trivia is better than the great results through crime; (33) to be poor, but in harmony with divine action, better than to have material abundance saved; (34) A state of harmony with God's plan; (35) focus, not to be rich, not to focus on material abundance, not to fixate your mind on wealth; (36) Shay : the embodiment of the idea of fate and the god of life, destiny and good fortune, which, during the Ptolemy period, was identified with Agathodaimon, the Hellenistic divination of the snake deity ; Renenet : in the Old Kingdom, Renenutet (rnnwtt) was the goddess of the harvest and divine nurse (rnnt), but also the guardian of the king, identified with the royal uraeus and the pharaoh's robe ; In the New Kingdom of Litany Re, this goddess appears in the underworld as the Lady of Excuses, and in the late period, she decides many events in human life; (37) do not strive to achieve things outside, for what needs to happen; (38) dwAt or netherworld; (39) defining U13 for Plough and O1 (place) ; (40) the physical disk of the Sun, the only god of Akhenaten; (41) to address the emotional part of a person with kindness, i.e. to be calm, kind and gentle - the belly is the home of our passions, emotions, feelings and states of arousal and rest - our sage promotes peace; (42) the goddess Wadjet was associated with the red crown of Lower Egypt (The Nile Delta) and belonged to two ladies or two goddesses named the titular pharaoh, another goddess Nekhbet, associated with the white crown of Upper Egypt - Wadjet is usually identified with uraeus-snake, but Nekhbet from time to time abandons its appearance, which is therefore plural; (43) the symbol of all the obvious and active evil mastered by Seth (for Re and as punishment for killing Osiris, desecrated and fought by his son Gore) ; (44) Innocuous speech not the heart is heavy and so with divine judgment in the afterlife, the balance will be in balance, and the heart will be restored rather than eaten, resulting in a second death (represented by men on the head eating dirt) ; (45) Don't show your negative emotions - don't expose your own dirt; (46) Tfdn or Fury (Pyr. No 1553a) - here : offend (Lichheim) or a few stronger dox ; (47) When reproached, rejected or criticized, only the strong remain calm; (48) before or above the water (Lichtheim) ; (49) the creator god, the potter who made man out of clay; (50) the line is corrupt - literally it reads: to make it burn the name (and) knead hearts - plural ib, the heart can refer to the plurality of deliberate states, hence: states of mind ; (51) he squats as he prepares for spring (Griffith); (52) His emotions and passions are constantly in a state of excitement; (53) You traumatize your state of mind - violence directly affects the mentality; (54) while you are in an emotional state of fear and anxiety; (55) truthful speech (maati) is the basis of Egyptian philosophy; (56) Always say what you think; (57) God bless the honest; (58) Lies are absolutely rejected; (59) The one who puts his mind to serve has caused negative emotions; (60) His passions took the best out of him; (61) TA or snatch, grab your mouth is the Egyptian text, mouth, being to paraphrase the word; (62) to pronounce untruths is bad, but the lie is written even worse; (63) Make people remember how good you are; (64) no need to help fate and destiny do their job; (65) wnu plus defining to sit (A3), or : creature I ; (66) The sacred animal of Tota, the god of scribes, Ibis has a curled beak just like a finger holding a pen; (67) Monkey or Toth again, inhabits his city, namely Hermopolis Magna (Khnum); (68) unity of Upper (southern) and Lower (northern) Egypt; (69) the most commonly used tool in the ancient Egyptian economy, both in this life and in the afterlife; (70) Monkey sits on top of the balance of judgment in the afterlife - Anubis checks the fall and Toth records the results; (71) Monkey has only the correct balancing in mind; (72) The epithet of the great, the great, the great has a later term and has been Hellenized as Hermes Tris the Greatest or Hermes trismegistos - the question posed already points to this superb greatness of Toth; (73) Deception will always be discovered and reaped by disaster; (74) Again we pointed out God's active involvement in what is happening in life; (75) God is omniscient, he sees everything and therefore the world in front of his face; (76) do not put on more weight nor take weight by cutting out pieces from inside the scales; (77) Eye Re sees the slightest error; (78) taxes to be paid to the pharaoh; (79) A small job farmer more in power than magnificent oaths in the name of the pharaoh; (80) There is no imperfection in God, but failure in man; (81) God reappears as an active force in the world; (82) God has the last word in everything, and only he has the right to respond to wrongs; (83) If God is perfect, all up to his imperfect; (84) here the difference between the heart as a physical organ (defining F51 limb, flesh and heart as a deliberate state (mind, desire, desire, individuality, motor control) is obvious; (85) Do not move in life based on what you have said or say to other people; (86), even if we think that what we say makes our lives take shape, it is actually God who responds; (87) Unity government often serving as a liaison of the crown with djadjet, the assembly of nomarsh or hereditary lords of the provinces ; (88) Order, justice, and truth are God's greatest gifts, supporting the cosmos as a whole; (89) Divination is a holy activity not used to satisfy people's whims; (90) do not come up with God forms to change things (magic) without considering the decrees of fate; (91) If you want the goods of rich people, don't talk about it in your own homes; (92), although oracular divination is recognized, the vast majority do not know God's will; (93) Trust in God's plan; (94) to give way to emotional and passionate states of arousal; (95) the one who no longer keeps any secrets is the one who says what is on his mind; (96) someone who gives in to his strong emotions, but does not hurt is preferable to someone who feels hurt; (97) qmA or create (Faulkner) - the act of creation of perfection; (98) for no one knows what tomorrow will bring; (99) Don't raise your vote or you'll be sad; (100) Mindfulness is a proper attitude; (101) someone who is insane; (102) Man was created by God; (103) when he decided to do so; (104) Land of the Dead; (105) Re is a heavenly god-creator who sees everything; (106) dry and harsh - Lichtheim has bristles; (107) Panoramic perspective allows you to stay away from dangers; (108) He was born before you; (109) in the morning prayers; (110) The dog obeys the one who feeds him; (111) Lichtheim has a pounce; (112) if there is enough space; (113) There is no abomination for you to suffer from God; (114) hwtii as a sailor : even if the sailor does not welcome him, help with rowing if asked to do so; (115) rx plus det. things written (Y1) and Det. sit (A3) or wise, scientist man (Faulkner) ; (116) This instruction is typical of a scribe who will be promoted as soon as he succeeds. 5. Comments. The climax of the genre of wisdom All instructions are composed in a rhythmic style, marked by symmetrical sentences called oristic style (Lichtheim, 1976, p.98). If necessary, as in narrative narrative Amenemhat's instruction turns into prose or becomes poetic, as in the hymn to the creator-god in the Instructions addressed to Merikare. But these features are not the reason for the perfection of the wisdom teachings of Amen-em-Me. He put aside the routine of the councils, and entire regions of moral warning remained untouched; but he draws on his personal experience as a land administrator to teach certain lessons that he wanted to impress his son, and at the same time establish a higher level of morality than his predecessors who are known to us did. The book's description in the Foreword promises both success in life and moral well-being to the listener; in other Egyptian teachings, practical overshadows the spiritual, but in the teachings of Amenophis religion and morality are the main motives. Griffith, 1926, p.227, my page. All Egyptian wisdom instructions provided for the perfect man (Lichtheim, 1976, p.146). Already in the discourse of Ptahotep's wisdom he lacked all the fighting characteristics. The Egyptian sage was a man of peace, constructive and generous with his wealth. If the sage of the Ancient Kingdom was still very aware of the pharaoh and his position in society, Amen-em-mett is satisfied with the modest position and modest material means. Instead, the inner qualities are promoted: self-control, calmness, kindness towards others and honesty are opposed by a hot man who has splashed out his passions and emotions without self-affirmation, and is prone to evil, in particular dishonesty. The teaching divides inner and external. Man walks through the outside world and discovers that fate and destiny, i.e. the physical manifestation of the will of the deity, rule everything. People can say what they like; eventually the oracle of the deity decides. The sage accepts this from the bottom of his heart, because he knows that the plans of the deity should not be crossed. The sanctuary of his heart is the temple of the inner deity, and his path, thus, according to the plans of the deity. He mastered the inner conflict between passion and mind, namely between icons of emotions and symbols of protorational cognition, between belly and heart. This platonic separation of avant la lettre (the wed. Plato's two horses and late stoic apathy) is a fundamental existential tension and if poorly managed the first cause of moral evil, namely twisted mind, hot passions and unhealthy actions that make one strand in life and prepare for itself the wrath of the deity in the afterlife. God hates lies, heat and dishonesty. All this, of course, in the pre-national mode of cognition. The deity Amen-em-apt Was our sage a monotheist? In addition to repeating words like God, God and The Lord of all, the doctrine also evokes individual deities such as: Re, Eye Re, Toth, Khnum, Shay, Renenet, Aten, Apophis snake, Maat, as well as uncertain divine activities (giving, construction, planning, guidance, etc.) and function (hands of God, hand of God, mights of God, etc.). The one is called several times (Monkey, Moon) and the question is asked where the deities are as great as he is ! As in the late New Kingdom of Amon Theology, deities are manifestations, appearances and transformations of an unnamed god, one and millions. Amen-em-apt is not a monotheist, but a gnotheist. God is one in fact, but millions in manifestation. Divine powers are specialized manifestations of the same One God, and the solar signature can be attributed to his company: Re: old creator-god from afar; Aten: individual Re; That: the power of the written and spoken word, the balance recorder, the vizier Re; Maat : truth and justice - the order of creation - daughter Re ; Knum : the creator of humanity, the controller of the flooding of the Nile - Soul Re ; Shay and Renenet: the manifestation of God's plan in human affairs, the function of the Toth; Urai snakes: the mighty relics of the pharaoh, the son of Re; Apophis snake : assailer Re, mastered by Seth. The compositional achievements of this company, in harmony with the New Solar Theology of its time, but not balancing any un-Egyptian exceptionalism, gives this instruction a literary unity that emphasizes the genetic choice of our sage. Monotheism cannot be read in this, for the sage Amen-em-apt still thinks constellations, albeit in an exclusively sunny fashion. Moreover, this choice is an integral and meaningful part of the literary structure of the text. The Lord is all above, but not against other deities, i.e. against independent manifestations of himself (jealous, as it would have been in the Old Testament). The great God remained hidden and nameless. It was his active forces, his theophans. In addition to solar inspiration, Amen-em-Mea's company of gods reflects the cognitive component. This was part of all the known Egyptian instructions, but here The role of Toth is clearly emphasized. Moon Can and the monkey of Hermopolis (the only city in the teachings) also point to the gods of time, healing, medicine, writing and magic. Were the deities Shay and Renenet part of this hermopolitical thought strand? They ruled the life expectancy of a person, as well as the events that took place in it. This allows to divide this company into two sides: cosmic and psychic : Re, Aten, Maat, Khnum, Uraei-snake; Mental: Toth, Shay and Reneenet. It should be noted that alexandro-Egyptian philosophical Hermetica has the same division, namely the distinction between God (Sun, Dead) and Hermes (Divine Nus, Ennad). - Amen-em-apt To the traditional use of the word ib (heart), namely, will be, desire, mind, engine control, direction and its various deliberate states, the dimension of personal piety is added, for the inner god resides in the sanctuary of the heart (Prologue, line 9). A sage is a spiritual person who communicates with his god in his mind. In addition to the high moral norms of action, it confirms the importance of personal experience of divinity. This goes hand in hand with the noetic quality of the pantheon of teaching. At 18:16 (using as a defining F51), the physical heart is clearly different from the intentional states it represents, such as cogitation, will and engine control (peripheral impulses are thought to reflect the heartbeat caused by air - Nunn, 1996). Amen-em-apt and the words of the wise in the Book of Proverb Budge relating to the influence of the teachings on Jewish religious literature was adopted and confirmed by Ehrman, Sete, Griffith and Simpson (1926). Lichtheim (1976) speaks of a consensus among scholars that there is neither the priority of the Jewish text nor the common lost Semitic text, but the literary relationship between the teachings of Amen-em-apt and the Book of Proverbs (the oldest part of which dates back to around 920 BC, namely chapters 10 to 24). She writes: There is little doubt that the author of The Proverb was familiar with the Egyptian work and borrowed it. Especially the Parables line 22:21 speaks in this sense, and introduces a section in Hebrew to the words of the wise: I have written thirty sayings for you. They contain knowledge and good advice and teach you what the truth really is. They, when you are sent to find out this, you will return the correct answer . In fact, the proposed literary relationship is the most visible and right in this section of the Proverbs called (in Massoretic, the traditional Hebrew text) the words of the wise. (Chapters 22:17 - 24:22). Here, the remarkable similarity of ideals and ideas is closer and more numerous, though Simpson notes that the Hebrew text is less fresh and energetic, as if in parables the doctrine returns in abbreviated form. Gressman (1925), found the literal thirty proverbs in this section of the Jewish book of Proverbs, and the conclusion that it was ultimately derived from the teachings of Amen-em-Apt seems insurmountable. We invite the reader to read this section of the Wisdom of the Proverbs (22:17 - 24:22, compiled ca.920 BC) and enjoy the following correspondence: PROVERBS AMEN-EM-APT prologue 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 Prologue 2, 11 9 - 6 - 23 7 11 , 12 9 6 30 - prologue 1, 30 2 1, 23, 26 - - - 9, 3 ------6 2 - - - Besides these, the following similarities are striking (Parables in bold) : 6:21 - 1:3-5; 15:16 - 6:33-36 ; - 13:13-16 ; 16:11 - 16:5-10 ; 17:5 - 25:1-5 ; 18:6 - 9:13 ; 19:21 - 18:4-5 ; 20:19 - 21:13-14 ; 20:22 - 21:1-8. Ressman also found other important similarities in the prophetic, historical and legal literature of the Jews, namely Jeremiah, 17:5-8, Psalm 1, 1 Samuel, 2:6 and in the Book of Job (4:17-20). The Lord kills and restores life; he sends people to the world of the dead and brings them back. He makes some poor and others rich; it humiliates some and makes others great. It lifts the poor out of the dust and lifts those in need from their suffering. 1 Samuel, 2:6ff Happy are those who reject the advice of evil people who do not follow the example of sinners; or join those who have no use to God. Instead, they find joy in obeying the Law of the Lord and study it day and night. They are like trees that grow next to a stream that bear fruit at the right time, and whose leave do not dry out. They succeed in everything they do. But evil people are not like that; they are like a straw that the wind is blown away. Sinners will be condemned by God and kept away from God's own people. The Righteous are guided and protected by the Lord, but evil is on the way to their destruction. Can someone be righteous in God's eyes or be pure before His Creator? God does not trust His heavenly servants; he finds flaws even with his angels. Do you think he will trust a creature made of clay, a thing of dust that can be crushed like a mole? Someone may be alive in the morning, but die unnoticed before the evening comes. Everything he has taken away, he dies, still lacks wisdom. The book of Job, 4:17-20 Lord says: I will condemn those who turn away from me and put their trust in people, by virtue of mortals. They are like bushes in the desert, which grow in the dry desert, on the salty land, where nothing else grows. Nothing good is going to happen to them. But I will bless those who trust me. They are like trees growing near a creek, and sending roots into the water. They are not afraid when the hot weather comes, because their leaves remain green; they don't worry when there's no rain; they continue to bear fruit. Jeremiah, 17:5 - 8. The influence of Egyptian wisdom on Israel's religious literature is part of a broader context of interaction between the two civilizations. We know that it was during the Ramesside era that the Tribes of Israel became a nation, and much of Israel's knowledge of Egypt, as reflected in their literature, was the result of contacts with that period. While these contacts will be the subject of a separate study, let us briefly discuss the fundamental events of Israel's history: Exodus. Historians are far from unanimous on the date of the Exodus, the flight of Jews from the house of slavery. The low hypothesis available to this founding event in later celestial (about 1938 - 1759), the high hypothesis places it in the thirteenth century (1Xth Dynasty, app. 1292 - 1188). Various arguments were put forward to prove both positions, but the archaeological findings in Kanean, as well as the biblical chronology (e.g. 480 years between the construction of the Temple of Solomon and Exodus) were inconclusive. Since the nature of biblical sources is not historiographical, but ideological and etiological, its chronology raises serious doubts. Mojeevsky (1995) put forward a high hypothesis based on several chronological instructions, furnished with a biblical story that converges with some historical data. In Exodus 1:11, we read: So the Egyptians put slave owners over them to crush their spirits with kaski labor. The Israelites built the cities of Pete and Rames to serve as supply centers for the king. (my italics). This reference to the new capital of Pharaoh Rames II (c.1279 - 1213 BC), called Per Ramesses (Pa Ramses, Peramesse, Piramisse), Ramesses Manor. To take the biblical story seriously, Pharaoh Rameres II was the new king who knew nothing about Joseph (Exodus, 1:8). But Rameses could well be a common name, indicative of the earlier Semitic settlements in Avares. Indeed, the new city was a suburban area that was the capital of Hyksos, Avaris. Its official name was the House of Ramesses, Beloved of Amon, The Great Of Victory. His splendor and vitality were great. A large palace, private residences, temples, military garrisons, a harbour, gardens and a vineyard were designed for it. It was the largest and most expensive city in Egypt. The original royal palace covered four square miles. Abandoned at the end of the XXth Dynasty, many of its monuments were transported to the nearby town of Tanis. Another important historical element is the twelve-line poem, which ends with the famous stele of Pharaoh Mebnetep (c.1213 - 1203 BC), the son of Rames II, also known as the Stella of Israel or the Poetic Stele. In this poem we read: Israel is wasted, its seed is bare. The text of the stele is dedicated to the victories of the pharaoh over the Libyans, and in this brief poetic epilogue the representation of various Asian peoples is summed up, with the isriar listed before the Choir (Palestine and part of Syria). Princes prostrate, saying: Peace! Among the Nine Lukes (nations) no one raised his head. Devastated Tjehenu (Libya), Khatti on the world. Kanan is held captive by every evil. It's Ashkelon; grabbed on to it Heather. The Janoam is made like something that doesn't exist. Israel wasted, his seed bare. Widowed Choir before Egypt. All who wandered were subdued, the king of Upper and Lower Egypt, Banere-Meramun, Son of Re, Mernepta, Content with Maat, given life as Re every day . Stela Mereneptach, final To iisriAr, sounding something like eesrah-er, two defining ones were added: throw a stick (T14), indicating the Israelis were foreign, and seated a man and woman over three vertical lines (multiple marker). This latter definition usually indicates that the Israelites were a nomadic group of peoples without a permanent home of the city-state (for which another determinant, N25) would be used. But because of several errors in writing in the stele, the argument is not final. Stela Mernaepta dates from the fifth year of the king's reign, i.e. around 1208 BC. But the promised land had not yet been conquered, a new kingdom had not been created, while Pharaoh Mernepta claimed to have wasted the seeds of Israel... When all is said and done, the date of 1270 seems to be the best hypothesis for their departure from the land of Egypt. - Modrzejewski, 1995, p.16. This date of the Ramesside exodus theory is open to criticism. It has also been suggested that the lack of archaeological evidence to support the Exodus based on this theory is due to the fact the biblical history of the Jews in Egypt (the arrival and rise of Joseph, the multiplication of the Jews, their enslavement, the plague, exodus and conquest of Canada) should be placed much earlier, namely in the Celestial Empire (XIIth Dynasty). Finds in Accident point to Pharaoh Joseph as Amenemhat III (ca. 1818 - 1773) and the end of the Celestial Empire (c. 1759) would have been caused by the destruction of Egypt as a result of the weakening of the kingdom of 10 plague (as described by Ipuwer ?) under Amenemhat IV (1773 - 1763), The Pharaoh Moses, who forgot about Joseph ... The exodus would have destroyed the Egyptian army, forcing foreigners to invade the country (Wed. Hicksos circa 1630). The conquest of Joshua would also have been much earlier, at the end of the Middle Bronze Age (Jericho fell in the 16th century BC). But it contradicts the biblical story that only 480 years separate Exodus from the construction of the Temple of Solomon. The first Jewish temple in Jerusalem was most likely built by Josia, who ruled Judea from 639 to 609 BC (Finkelstein and Silberman, 2006), three hundred years after Solomon! Most scientists agree with the Ramesside Exodus theory. Debate continues ... siteplan - sitemenu - search - general information - copyright - contact, initiated : 02 XI 2003 - last update : 22 VII 2018 - version No. 3 © Wim den Dangen Dangen

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