Instruction of Amenemope and Proverbs

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.

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