THE GRAND MASTER TEACHER DR. BEN PT 3


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THE GRAND MASTER TEACHER DR. BEN PT 4



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THE GRAND MASTER TEACHER DR. BEN PT 5


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Dr. John Henrik Clarke Interview



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The Egyptian Forty Two Commandments


MA'AT - Right and Truth

Long before the so called ten commandments the Ancient Egyptian Developed the highest and most sophisticated cosmic law till our modern times, the Egyptian commandments included Rape and Forced Sex and harming Beasts and animals and much more.

The 42 commandments were split up into 3 classifications of sins: Transgressions against Mankind, sins against God/s and personal transgressions

When Transgressions were against Mankind, the punishment fitted the crime. Egypt was relatively crime free. Crime was mainly as a result of barbaric immigrants. The death penalty was seldom used, and then only under unusual circumstances. Periods as long as 150 years went by without a single execution.

The punishment for sins against God/s was banishment from the religion including banishment from the community where the God was worshipped. Depending on the God against whom the sin was committed this could cause banishment from Egypt.

The Judgement of, and subsequent punishment for, Personal Transgressions was in the hands of the Gods and took place after death during the judgment of Ma'at.



Transgressions Against Mankind

1. I have not committed murder, neither have I bid any man to slay on my behalf;

2. I have not committed rape, neither have I forced any woman to commit fornication;

3. I have not avenged myself, nor have I burned with rage;

4. I have not caused terror, nor have I worked affliction;

5. I have caused none to feel pain, nor have I worked grief;

6. I have done neither harm nor ill, nor I have caused misery;

7. I have done no hurt to man, nor have I wrought harm to beasts;

8. I have made none to weep;

9. I have had no knowledge of evil, neither have I acted wickedly, nor have I wronged the people;

10. I have not stolen, neither have I taken that which does not belong to me, nor that which belongs to another, nor have I taken from the orchards, nor snatched the milk from the mouth of the babe;

11. I have not defrauded, neither I have added to the weight of the balance, nor have I made light the weight in the scales;

12. I have not laid waste the plowed land, nor trampled down the fields;

13. I have not driven the cattle from their pastures, nor have I deprived any of that which was rightfully theirs;

14. I have accused no man falsely, nor have I supported any false accusation;

15. I have spoken no lies, neither have I spoken falsely to the hurt of another;

16. I have never uttered fiery words, nor have I stirred up strife;

17. I have not acted guilefully, neither have I dealt deceitfully, nor spoken to deceive to the hurt another;

18. I have not spoken scornfully, nor have I set my lips in motion against any man;

19. I have not been an eavesdropper;

20. I have not stopped my ears against the words of Right and Truth;

21. I have not judged hastily, nor have I judged harshly;

22. I have committed no crime in the place of Right and Truth;

23. I have caused no wrong to be done to the servant by his master;

24. I have not been angry without cause;

25. I have not turned back water at its springtide, nor stemmed the flow of running water;

26. I have not broken the channel of a running water;

27. I have never fouled the water, nor have I polluted the land.



Sins

28. I have not cursed nor despised God, nor have I done that which God does abominate;

29. I have not vexed or angered God;

30. I have not robbed God, nor have I filched that which has been offered in the temples;

31. I have not added unto nor have I diminished the offerings which are due;

32. I have not purloined the cakes of the gods;

33. I have not carried away the offerings made unto the blessed dead;

34. I have not disregarded the season for the offerings which are appointed;

35. I have not turned away the cattle set apart for sacrifice;

36. I have not thwarted the processions of the god;

37. I have not slaughtered with evil intent the cattle of the god;



Personal Transgressions

38. I have not acted guilefully nor have I acted in insolence;

39. I have not been overly proud, nor have I behaved myself with arrogance;

40. I have never magnified my condition beyond what was fitting;

41. Each day have I labored more than was required of me;

42. My name has not come forth to the boat of the Prince


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Christianity - Fraud Of The Age - Myth Stolen From Egypt 1/3



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Christianity - Fraud Of The Age - Myth Stolen From Egypt 2/3



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Christianity - Fraud Of The Age - Myth Stolen From Egypt 3/3



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IMHOTEP: GOD OF ARCHITECTURE-MATHU ATER PT. 1/10



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IMHOTEP: GOD OF ARCHITECTURE-MATHU ATER PT. 2/10



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IMHOTEP: GOD OF ARCHITECTURE-MATHU ATER PT. 3/10



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IMHOTEP: GOD OF ARCHITECTURE-MATHU ATER PT. 4/10



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IMHOTEP: GOD OF ARCHITECTURE-MATHU ATER PT. 5/10



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IMHOTEP: GOD OF ARCHITECTURE-MATHU ATER PT. 6/10



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IMHOTEP: GOD OF ARCHITECTURE-MATHU ATER PT. 7/10



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FREEMASONRY EXPOSED!!! PT.2 SETI ON THE HUNT!!



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FREEMASONRY EXPOSED!!! PT.3 SETI ON THE HUNT!!



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FREEMASONRY EXPOSED!!! PT.4 SETI ON THE HUNT!!



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THE BOOK OF KNOWING


THE EVOLUTION OF RA

Neb-Er-Tchar



The Lord Creator & His Five Manifestations

Ptah Atum RA Aten Amen

Creativity Illumination Energy Architect Invisible

Creative Illumines Justified Constructive Hidden



Lord to the uttermost limit

Lord of time and space,

The Ever lasting God of the Universe.

One who possesses all, the God Almighty

The invisible power which filled all space, Eternity and Infinity



Oh Re, come to me, oh guide



Thus said Ra, the Lord of All, Lord of the Utmost limits,

Neb-Er-Tchar spoke after he had come into Existence:



I am he who came into being in the form of the

Kheper Ra

I am He who comes into being and brings into being.

When I came into being, existence itself came into being.

All Existence came into being after I came into Existence.

Many were the beings that came forth

from the commands of my mouth.



I made the universe, and have created all that there in

I am the Creator of the world,

and it was I who fashioned it with my hands

before there was any beginning

What my heart conceived came to pass

and when I have spoken my word it came to pass,

and it shall endure forever.



All Manifestation came into being out of my Desire,

that aroused me to create the universe.

I am the creator of all which came into being,

I rose out of my own creation,

the celestial Primordial Ocean, My father, Nu,

which existed in a state of inertness and helplessness.

that is to say, I am the Father & the Mother of My own Existence.

I am the creator of everything which came into being:

Now the things which I created,

and which came forth out of my divine Utterance

were exceedingly many.



Heaven had not come into being,

Earth did not exist, nor the children of the earth,

and all the creeping things, had not been created yet.

I myself raised them up from out of Nu

the primeval Cosmic Ocean, from a state of helpless inertness.



I found no place where on I could stand

in the vast empty space which I created

Heka is My Name, I am my own Will,

I uttered the name of the thing, on which to stand,

and all things, and places, came into being.

I laid the foundation of all things

by Thoth my Heart and Maat, my Order

I live with my daughter Maat,

'one within me, the other around me'.

I created everything which had form.

Laying the foundations to all in my heart and Desire.



It was I who came into being in my manner

of being, taking on existence as what exists.

Thus I came into existence in the Primal Time.

After that beginning a host of ways

of being came into existence,

for before then there was no mode

of existence whatsoever in this world.

All that I did I accomplished alone,

before any other being came into existence

to create alongside me in these places.

There I created the modes of being

with the energy in me.

There I created in Nu

Nu,( the cosmos) while still drowsy,

while I had yet to find any ground

on which to stand upright.

But then my heart was filled with energy,

the design of creation appeared before me,

and I accomplished everything I wanted to do, being alone.

Conceiving designs in my heart,

I created a different mode of existence

and multitudinous ways of being were born of the Existent.

I was one by myself,

for I had not emitted from myself the Shu ( Air, Space)

I had not spat out from myself Tefnut; (Moisture, Water)

there existed none, who could create my will.



I laid the foundations of things in my own heart of Divine Conciseness,

and there came into being the multitudes of my creation,

which came into being from my creation

which were born from my created Souls

which arose from what they brought forth.



I embraced my Shadowy Hand as a wife,

I Copulated and had union with my hand,

and I poured seed into my own mouth,

and I sent forth from my seed energies

and begot the form of my energies

I sneezed out Shu (Light & Air) and Spat out Tefnut (Moisture).



Tefnut (Moister & Water) is my living daughter

she shall be together with her brother Shu ( Air, Gas, Space);

his name is Life and her name is Maat (Balance, Truth, Justice and Order).



My father Nu Said:

My Eye was covered up behind Shu and Tefnut,

but after two hen periods had passed

from the time when they departed from me,

from being one, I became three gods, (the Power of Trinity)

and I came into being in Matter.

Then Shu and Tefnut rejoiced from out of the inert watery mass

Where in they and I were,

and they brought to me my Eye (my Vision).



Now after these things I gathered together my members,

and I wept over them, and men and women sprang into being

from the tears which came forth from my Eye.



And when my Eye (my Vision) came to me,

and found that I had made another Eye in place where it was ,

It was wroth with, raged at me,

whereupon I endowed it

(i.e., the (second Vision ) with the splendor which I had made for the first Eye (first Vision),

and I made it to occupy its place in my Face,

and henceforth it ruled throughout all this earth.



When there fell on them their moment through plant-like clouds,

I restored what had been taken away from them,

and I appeared from out of the plant-like clouds.

I created creeping things of every kind,

and everything which came into being from them.

Shu and Tefnut brought forth Seb and Nut;

and Seb and Nut brought forth Osiris, and Heru-khent-an-maati,

and Set, and Isis, and Nephthys at one birth, one after the other,

and they produced their multitudinous offspring in this earth.





I am Ptah, I am not created, but simply Am.

I am who have created existence

by means of my heart and my tongue

by speaking the names of all things,

I Ptah caused them to be.



There came into being as the heart

and there came into being as the tongue

in the form of Atum.

I am The mighty Great One Ptah,

who transmitted life to all Netjeru,

as well as to their kas...



Thus it happened that the heart and tongue

gained control over every other member of the body,

by teaching that I am in every body

and in every mouth of all gods, all humans,

all cattle, all creeping things,

and every thing that lives,

by thinking and commanding everything that I wish

Thus all the gods were formed

and My Ennead was completed.



Indeed, all the divine order really came into being

through what the heart thought

and the tongue commanded.

Thus the ka-spirits were made...

by this speech... Thus were made all work and all crafts,

the action of the arms, the movement of the legs,

and the activity of every member,

in conformance with this command which the heart thought,

which came forth through the tongue,

and which gives value to everything.



from my Utterance of my Name, Word and will.

I am the Heka that existed before duality had yet come into being.

I am Atum who gives sweet air which you breath
for I am this egg which is in the Great Cackler,
I am the guardian of this great prop

which separates the earth from the sky.
If I live, it will live;

if I grow old, it will grow old;
if I breathe the air, it will breathe the air.
I am he who splits iron,

I have gone round about the egg,
I am even the Lord of Tomorrow.



I am who have created Maat, the divine order

I am master of destiny

I died and rose again, I am resurrection,

and the way into a another future life.

I am Ta-Tenen as the primeval mound



I am the breath of life

which emerged from the throat of the Benu bird,

I am Re in whom Atum appeared in the primeval

Naught, infinity, darkness and nowhere."



I am Atum! When I came into being

I rose up as a High Promodial Hill,
I shone as the Benben Stone in the Temple of the Phoenix."

"I am Atum-Kheper Ra, I became high on the height,

I rose up as a benben in the Mansion of the Benu."

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ISIS UNVEILED: MYSTERIES OF BLACK DIVINITY!!


Isis was a goddess in Ancient Egyptian religious beliefs, whose worship spread throughout the Greco-Roman world. She was worshipped as the ideal mother and wife, patron of nature and magic; friend of slaves, sinners, artisans, the downtrodden, as well as listening to the prayers of the wealthy, maidens, aristocrats and rulers.

Shortly after 2,500 B.C., during the fifth dynasty, the first written records concerning the worship of Isis appear. The Romans would spread her worship to the farthest reaches of their empire through cultural contact with the Egyptians, and particularly after Egypt was annexed to the Roman state in 30 B.C.

This followed the invasion of Egypt by Alexander the Great and a Greek occupation for three hundred years beginning in 330 B.C. Although by differing degrees, the Greeks and the Romans adopted deities from the Egyptian pantheon and often interpreted some of their own gods as having a parallel with some of the Egyptian deities. This had the effect of giving Roman and Greek deities an earlier history—and could serve to imply a longer history for themselves. Many of the Egyptian deities were merged and renamed with those of the Greeks and Romans, but a few remained relatively unchanged. Isis, as the protector of all Egypt, would retain her unique Egyptian nature while also being worshipped in other cultures.

The goddess Isis (the mother of Horus) was the first daughter of Geb, god of the Earth, and Nut, the goddess of the Overarching Sky, and was born on the fourth intercalary day. At some time Isis absorbed some characteristics of Hathor a powerful deity. He represented the pharaohs and provided them with protection. In later myths about Isis, she had a brother, Osiris, who became her husband, and she then was said to have conceived Horus. Isis was instrumental in the resurrection of Osiris when he was murdered by Set. Her magical skills restored his body to life after she gathered the body parts that had been strewn about the earth by Set. This myth became very important in later Egyptian religious beliefs.

Isis is also known as the goddess of simplicity, from whom all beginnings arose, and was the Lady of bread, of beer, and of green fields. In later myths, Ancient Egyptians believed that the Nile River flooded every year because of her tears of sorrow for her dead husband, Osiris. This occurence of his death and rebirth was relived each year through rituals. The worship of Isis eventually spread throughout the Greco-Roman world, continuing until the suppression of paganism in the Christian era.



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The Book of Thoth


Princess Ahura: The Magic Book, c. 1100 BCE

We were the two children of the King Merneptah, and he loved us very much, for he had no others; and Naneferkaptah was in his palace as heir over all the land. And when we were grown, the king said to the queen, "I will marry Naneferkaptah to the daughter of a general, and Ahura to the son of another general." And the queen said, "No, he is the heir, let him marry his sister, like the heir of a king, none other is fit for him." And the king said, " That is not fair; they had better be married to the children of the general." And the queen said, "It is you who are not dealing rightly with me." And the king answered, "If I have no more than these two children, is it right that they should marry one another? I will marry Naneferkaptah to the daughter of an officer, and Ahura to the son of another officer. It has often been done so in our family."

And at a time when there was a great feast before the king, they came to fetch me to the feast. And I was very troubled, and did not behave as I used to do. And the king said to me, "Ahura, have you sent some one to me about this sorry matter, saying, "Let me be married to my elder brother?'" I said to him, "Well, let me marry the son of an officer, and he marry the daughter of another officer, as it often happens so in our family." I laughed, and the king laughed. And the king told the steward of the palace,"Let them take Ahura to the house of Naneferkaptah tonight, and all kinds of good things with her." So they brought me as a wife to the house of Naneferkaptah; and the king ordered them to give me presents of silver and gold, and things from the palace.

And Naneferkaptah passed a happy time with me, and received all the presents from the palace; and we loved one another. And when I expected a child, they told the king, and he was most heartily glad; and he sent me many things, and a present of the best silver and gold and linen. And when the time came, I bore this little child that is before you. And they gave him the name of Merab, and registered him in the book of the "House of Life."

And when my brother Naneferkaptah went to the cemetery of Memphis, he did nothing on earth but read the writings that are in the catacombs of the kings and on the tablets of the "House of Life," and the inscriptions that are seen on the monuments, and he worked hard on the writings. And there was a priest there called Nesiptah; and as Naneferkaptah went into a temple to pray, it happened that he went behind this priest, and was reading the inscriptions that were on the chapels of the gods. And the priest mocked him and laughed. So Naneferkaptah said to him, "Why are you laughing at me? "And he replied, "I was not laughing at you, or if I happened to do so, it was at your reading writings that are worthless. If you wish so much to read writings, come to me, and I will bring you to the place where the book is that Thoth himself wrote with his own hand, and which will bring you to the gods. When you read but two pages in this, you will enchant the heaven, the earth, the abyss, the mountains, and the sea; you shall know what the birds of the sky and the crawling things are saying; you shall see the fishes of the deep, for a divine power is there to bring them up out of the depth. And when you read the second page, if you are in the world of ghosts, you will become again in the shape you were in on earth. You will see the sun shining in the sky, with all the gods, and the full moon."

And Naneferkaptah said, "By the life of the king! Tell me of anything you want done, and I'll do it for you, if you will only send me where this book is." And the priest answered Naneferkaptah, "If you want to go to the place where the book is, you must give me a hundred pieces of silver for my funeral, and provide that they shall bury me as a rich priest." So Naneferkaptah called his lad and told him to give the priest a hundred pieces of silver; and he made them do as he wished, even everything that he asked for. Then the priest said to Naneferkaptah, "This book is in the middle of the river at Koptos, in an iron box; in the iron box is a bronze box; in the bronze box is a sycamore box; in the sycamore box is an ivory and ebony box; in the ivory and ebony box is a silver box; in the silver box is a golden box; and in that is the book. It is twisted all round with snakes and scorpions and all the other crawling things around the box in which the book is; and there is a deathless snake by the box." And when the priest told Naneferkaptah, he did not know where on earth he was, he was so much delighted.

And when he came from the temple, he told me all that had happened to him. And he said, "I shall go to Koptos, for I must fetch this book; I will not stay any longer in the north." And I said, "Let me dissuade you, for you prepare sorrow and you will bring me into trouble in the Thebaid." And I laid my hand on Naneferkaptah, to keep him from going to Koptos, but he would not listen to me; and he went to the king, and told the king all that the priest had said. The king asked him, "What is it that you want?" And he replied, "Let them give me the royal boat with its belongings, for I will go to the south with Ahura and her little boy Merab, and fetch this book without delay." So they gave him the royal boat with its belongings, and we went with him to the haven, and sailed from there up to Koptos.

Then the priests of Isis of Koptos, and the high priest of Isis, came down to us without waiting, to meet Naneferkaptah, and their wives also came to me. We went into the temple of Isis and Harpokrates; and Naneferkaptah brought an ox, a goose, and some wine, and made a burnt offering and a drink offering before Isis of Koptos and Harpokrates. They brought us to a very fine house, with all good things; and Naneferkaptah spent four days there and feasted with the priests of Isis of

Koptos, and the wives of the priests of Isis also made holiday with me.

And the morning of the fifth day came; and Naneferkaptah called a priest to him, and made a magic cabin that was full of men and tackle. He put the spell upon it and put life into it, and gave them breath, and sank it in the water. He filled the royal boat with sand, and took leave of me, and sailed from the haven: and I sat by the river at Koptos that I might see what would become of him. And he said, "Workmen, work for me, even at the place where the book is." And they toiled by night and by day; and when they had reached it in three days, he threw the sand out and made a shoal in the river. And then he found on it entwined serpents and scorpions, and all kinds of crawling things around the box in which the book was; and by it he found a deathless snake around the box. And he laid the spell upon the entwined serpents and scorpions and all kinds of crawling things which were around the box, that they would not come out. And he went to the deathless snake, and fought with him, and killed him; but he came to life again, and took a new form. He then fought again with him a second time; but he came to life again, and took a third form. He then cut him in two parts, and put sand between the parts, that he should not appear again.

Naneferkaptah then went to the place where he found the box. He uncovered a box of iron, and opened it; he found then a box of bronze, and opened that; then he found a box of sycamore wood, and opened that; again he found a box of ivory and ebony, and opened that; yet, he found a box of silver, and opened that; and then he found a box of gold; he opened that, and found the book in it. He took the book from the golden box, and read a page of spells from it. He enchanted the heaven and the earth, the abyss, the mountains, and the sea; he knew what the birds of the sky, the fish of the deep, and the beasts of the hills all said. He read another page of the spells, and saw the sun shining in the sky, with all the gods, the full moon, and the stars in their shapes; he saw the fishes of the deep, for a divine power was present that brought them up from the water. He then read the spell upon the workmen that he had made, and taken from the haven, and said to them, "Work for me, back to the place from which I came." And they toiled night and day, and so he came back to the place where I sat by the river of Koptos; I had not drunk nor eaten anything, and had done nothing on earth, but sat like one who is gone to the grave.

I then told Naneferkaptah that I wished to see this book, for which we had taken so much trouble. He gave the book into my hands; and when I read a page of the spells in it, I also enchanted heaven and earth, the abyss, the mountains, and the sea; I also knew what the birds of the sky, the fishes of the deep, and the beasts of the hills all said. I read another page of the spells, and I saw the sun shining in the sky with all the gods, the full moon, and the stars in their shapes; I saw the fishes of the deep, for a divine power was present that brought them up from the water. As I could not write, I asked Naneferkaptah, who was a good writer and a very learned one; he called for a new piece of papyrus, and wrote on it all that was in the book before him. He dipped it in beer, and washed it off in the liquid; for he knew that if it were washed off, and he drank it, he would know all that there was in the writing.

We went back to Koptos the same day, and made a feast before Isis of Koptos and Harpokrates. We then went to the haven and sailed, and went northward of Koptos. And as we went on, Thoth discovered all that Naneferkaptah had done with the book; and Thoth hastened to tell Ra, and said, "Now, know that my book and my revelation are with Naneferkaptah, son of the King Merneptah. He has forced himself into my place, and robbed it, and seized my box with the writings, and killed my guards who protected it." And Ra replied to him, "He is before you, take him and all his kin." He sent a power from heaven with the command, "Do not let Naneferkaptah return safe to Memphis with all his kin." And after this hour, the little boy Merab, going out from the awning of the royal boat, fell into the river: he called on Ra, and everybody who was on the bank raised a cry. Naneferkaptah went out of the cabin, and read the spell over him; he brought the body up because a divine power brought him to the surface. He read another spell over him, and made him tell of all that happened to him, and of what Thoth had said before Ra. We turned back with him to Koptos. We brought him to the Good House, we fetched the people to him, and made one embalm him; and we buried him in his coffin in the cemetery of Koptos like a great and noble person.

And Naneferkaptah, my brother, said, "Let us go down, let us not delay, for the king has not yet heard of what has happened to him, and his heart will be sad about it." So we went to the haven, we sailed, and did not stay to the north of Koptos. When we were come to the place where the little boy Merab had fallen into the water, I went out from the awning of the royal boat, and I fell into the river. They called Naneferkaptah, and he came out from the cabin of the royal boat. He read a spell over me, and brought my body up, because a divine power brought me to the surface. He drew me out, and read the spell over me, and made me tell him of all that had happened to me, and of what Thoth had said before Ra. Then he turned back with me to Koptos, he brought me to the Good House, he fetched the people to me, and made one embalm me, as great and noble people are buried, and laid me in the tomb where Merab my young child was.

He turned to the haven, and sailed down, and delayed not in the northof Koptos. When he was come to the place where we fell into the river, he said to his heart, "Shall I not better turn back again to Koptos, that I may lie by them? For if not, when I go down to Memphis, and the king asks after his children, what shall I say to him? Can I tell him, "I have taken your children to the Thebaid and killed them, while I remained alive, and I have come to Memphis still alive?=" Then he made them bring him a linen cloth of striped byssus; he made a band, and bound the book firmly, and tied it upon him. Naneferkaptah then went out of the awning of the royal boat and fell into the river. He cried on Ra; and all those who were on the bank made an outcry, saying, "Great woe! Sad woe! Is he lost, that good scribe and able man that has no equal?"

The royal boat went on without any one on earth knowing where Naneferkaptah was. It went on to Memphis, and they told all this to the king. Then the king went down to the royal boat in mourning, and all the soldiers and high priests and priests of Ptah were in mourning, and all the officials and courtiers. And when he saw Naneferkaptah, who was in the inner cabin of the royal boat---from his rank of high scribe---he lifted him up. And they saw the book by him; and the king said, "Let one hide this book that is with him." And the officers of the king, the priests of Ptah, and the high priest of Ptah, said to the king, "Our Lord, may the king live as long as the sun! Naneferkaptah was a good scribe and a very skillful man." And the king had him laid in his Good House to the sixteenth day, and then had him wrapped to the thirty-fifth day, and laid him out to the seventieth day, and then had him put in his grave in his resting-place.

I have now told you the sorrow which has come upon us because of this book.

The Tale of Nefrekeptah

There are other tales of magic from Egypt, notably the stories of Prince Setna, son and court scribe of Rameses II, and Setna's young son, Se-Osiris.

While reading ancient texts, Setna discovered the story of Nefrekeptah, who had been a much more powerful magician than he, because he had read the 'Book of Thoth'. Determined to find and read this text, he asked his brother to accompany him to find the tomb of Nefrekeptah, son of Amenhotep.

When Setna had made his way into the tomb, to the central chamber where Nefrekeptah was laid to rest, he found the body of the prince lying wrapped in its linen bands, still and awful in death. But beside it on the stone sarcophagus sat two ghostly figures, the kas of a beautiful young woman and a boy - and between them, on the dead breast of Nefrekeptah lay the 'Book of Thoth'.

Honouring the kas, Setna begged them to let him take the papyrus. If they would not let him take it, he had the magic power to take it from them by force.

The ka of the woman, Ahura, let it be known to Setna that the papyrus brought nothing but trouble to Nefrekeptah. She knew this, because she had been Nefrekeptah's wife, and the ka of the boy had been Merab, their son. She and her son's bodies were lying at Koptos at the very edge of Eastern Waset (Thebes).

She and Nefrekeptah had been children of the pharaoh, and had wed by custom. Soon, their son had been born, yet Nefrekeptah cared more for knowledge. He thirsted after the wisdom of ancient texts and magic spells from ancient tombs. One day, while studying ancient shrines, a priest came and started taunting Nefrekeptah:

"All that you read there is but worthless. I could tell you where lies the 'Book of Thoth', which the god of wisdom wrote with his own hand. When you have read its first page you will be able to enchant the heaven and the earth, the abyss, the mountains and the sea; and you shall know what the birds and the beasts and the reptiles are saying. And when you have read the second page your eyes will behold all the secrets of the gods themselves, and read all that is hidden in the stars."

Nefrekeptah would do anything to get the text. The priest asked for a hundred bars of silver for his funeral and that he would be buried like a pharaoh when he died. Without hesitation, Nefrekeptah did as the priest asked, desperate to find where the ancient wisdom of Thoth was kept.

"The Book of Thoth lies beneath the middle of the Nile at Koptos, in an iron box. In the iron box is a box of bronze; in the bronze box is a sycamore box; in the sycamore box is an ivory and ebony box; in the ivory and ebony box is a silver box; in the silver box is a golden box - and in that lies the Book of Thoth. All around the iron box are twisted snakes and scorpions, and it is guarded by a serpent who cannot be slain."

Hurrying home, Nefrekeptah joyfully told Ahura about his meeting with the priest, and where the 'Book of Thoth' lay. But Ahura feared that evil would come of this. She begged her husband not to search for the papyrus. She felt in her heart that only sorrow would come of this.

Rather than listening to his wife, Nefrekeptah set off to pharaoh, who approved his mission. Setting up the royal barge, Nefrekeptah took his wife and son to Koptos. Reaching their destination, the priests and priestesses of Isis welcomed the family, and Nefrekeptah made sacrifices to the goddess and her son Horus.

On the fifth day, Nefrekeptah left his family and worked great magic at the river.

First he created a magic cabin that was full of men and tackle. He cast a spell on it, giving life and breath to the men, and he sank the magic cabin into the river. Then he filled the Royal Boat with sand and put out into the middle of the Nile until he came to the place below which the magic cabin lay. And he spoke words of power, and cried, "Workmen, workmen, work for me even where lies the Book of Thoth!" They toiled without ceasing by day and by night, and on the third day they reached the place where the Book lay.

Removing the sand, Nefrekeptah raised the Book till they were at a shoal in the river. And it was as the priest had said - around the iron box, snakes and scorpions twined. They were living, moving beings, ready to kill anyone who dared go near the box. Yet at Nefrekeptah's magic cry, they became quiet and still.

Unharmed, Nefrekeptah went to the iron box, which was guarded by the serpent that could not die. His magic was useless against the reptile, so with his sword, Nefrekeptah lopped off its head. Immediately, the serpent joined together, and made ready to stop the magician from reaching the iron box. Once again, Nefrekeptah beheaded the snake, and tried to toss the head into the river. Yet again, the serpent's head flew to the body and the reptile was alive, protecting the iron box.

Nefrekeptah saw that the serpent could not be slain, but must be overcome by cunning. So once more he struck off its head. But before head and body could come together he put sand on each part so that when they tried to join they could not do so as there was sand between them - and the serpent that could not die lay helpless in two pieces.

Opening the iron box, he found a bronze box. Then a box of sycamore wood. A box of ebony and ivory followed, then a box of silver and finally one of gold, as the priest had said. Opening the gold box, Nefrekeptah found the 'Book of Thoth'.

Reading the first page, Nefrekeptah found that he suddenly had power over the heavens and the earth, the abyss, the mountains and the sea. He understood what the beasts and the fishes were saying. Reading the next spell, he found out the secrets of the sun in the heavens, the moon and the stars. He also could see the gods themselves, who were hidden from the eyes of mortals.

Taking the papyrus, he ordered the workmen to return him to Koptos, where his wife was waiting for him. Offering her the papyrus, Ahura read the first and second spells, and had all of the knowledge that her husband had learned from the Book.

Then Nefrekeptah took a clean piece of papyrus and wrote on it all the spells from the 'Book of Thoth'. He took a cup of beer and washed off the words into it and drank it so that the knowledge of the spells entered into his being.

As they left on the Royal Barge to return home, their son Merab fell into the river and sank out of sight. Using the Book, Nefrekeptah said the correct spell, but the little boy was dead. There was no magic that could bring him back to life. Calling Merab's ka, he asked his son what had caused his death. The parents knew that it was not a normal drowning.

And the ka of Merab said, "Thoth the great god found that his Book had been taken, and he hastened before Amen-Ra, saying, 'Nefrekeptah, son of Pharaoh Amenhotep, has found my magic box and slain its guards and taken my Book with all the magic that is in it.' And Ra replied to him, 'Deal with Nefrekeptah and all that is his as it seems good to you: I send out my power to work sorrow and bring a punishment upon him and upon his wife and child.' And that power from Ra, passing through the will of Thoth, drew me into the river and drowned me."

Heartbroken, they left Merab's body for embalming at Koptos. Soon, the burial of their son was done, and, though sad, Nefrekeptah said that they should return home. Pharaoh should know of what happened, and though sad at the loss of his grandson, he would rejoice in the fact that they had the 'Book of Thoth'.

As they set out, they came to the place where Merab had drowned. Ahura felt the power of Ra take her, and snatch her off the barge. She fell into the river, and she too was drowned. Calling for her ka Nefrekeptah heard the same story, and returned once more to Koptos for his wife's burial.

Setting out for home once more, the boat reached Mennefer (Hikuptah, Memphis). Pharaoh boarded the vessel when it reached port, only to find that Nefrekeptah himself was dead, the 'Book of Thoth' bound on his chest. Pharaoh buried Nefrekeptah with the Book, and the kas of Ahura and Merab came to watch over the man they both loved.

"And now I have told you all the woe that has befallen us because we took and read the Book of Thoth - the book which you ask us to give up. It is not yours, you have no claim to it, indeed for the sake of it we gave up our lives on earth."

The Tale of Setna

Rather than heeding the words of the ka, Setna still wished for the knowledge himself. Again he asked for the Book, or he would take it by force. The two ka were in fear of Setna's powers, and drew back. Now the ka of Nefrekeptah came out from his body to face the magician.

Offering Setna the change to win the Book in a game of Senet, Nefrekeptah and the mortal settled down to play. Nefrekeptah's skill at the game was great, and each time Setna lost, magic was cast upon him so he sank into the ground. When Setna's head was the only part of his body above the ground, he called out for his brother to help him. "Anherru! Run to the palace and beg pharaoh for the Amulet of Ptah. Set it on my head before the last game is lost, and I will be saved!"

Doing as bidden, Anherru begged the favour of pharaoh, then rushed to the priests at the Temple of Ptah. They gave him the Amulet, telling him to rescue his brother from the evil contest with the dead. Making it back to the tomb, just as Setna was making his last move, Anherru leapt forward and dropped the Amulet of Ptah on Setna's head. Before Nefrekeptah could make Setna disappear into the ground forever, Setna sprang free and grabbed the papyrus from the corpse. He and his brother fled from the tomb.

As they went they heard the ka of Ahura cry, "Alas, all power is gone from him who lies in this tomb."

But the ka of Nefrekeptah answered, "Be not sad: I will make Setna bring back the Book of Thoth, and come as a suppliant to my tomb with a forked stick in his hand and a fire-pan on his head."

Returning to the palace, Setna told pharaoh all that had happened, returning the Amulet. Rameses counseled Setna to return the Book, as it had caused much evil and he would be forced to return it eventually, but Setna would not listen. He took it with him, and started studying the great spells, reading from it to those who sought his wisdom.

One day, Setna saw a beautiful maiden, who he immediately fell head over heels in love with. Soon he learned that her name was Tabubua, and that she was the daughter of the high priest of Bast, at Per-Bast (Bubastis). Setna soon forgot everything, except Tabubua. He even forgot the 'Book of Thoth', desiring only to win this girl as his own. Before too long, he received a message from her, saying that if he wanted her, he was to meet her in secret at her desert palace outside Per-Bast (Bubastis).

Setna made his way thither in haste, and found a pylon tower in a great garden with a high wall round about it. There Tabubua welcomed him with sweet words and looks, led him to her chamber in the pylon and served him with wine in a golden cup.

Setna, who was already married, spoke of his love for Tabubua. She replied that the two of them were destined to be together, but she could not endure a rival. She asked him to write up a divorce from his current wife, lest she come between them. And she asked him to give her children to him, that they could be given as sacrifices to Bast, lest they plot evil against her, their step mother.

In his ardour, Setna said that it would be as she wished, and immediately wrote out her requests, writing that his wife should be cast out to starve, and that his children should be given to feed the sacred cats at the Temple of Bast.

And when he had done this, she handed him the cup once more and stood before him in all her loveliness, singing a bridal hymn. Presently terrible cries came floating up to the high window of the pylon - the dying cries of his children, for he recognized each voice as it called to him in agony and then was still. But Setna drained the golden cup and turned to Tabubua, saying, "My wife is a beggar and my children lie dead at the pylon foot, I have nothing left in the world but you - and I would give all again for you. Come to me, my love!"

When he reached out for his new bride, a change suddenly came over her, and she became a corpse, and she and the palace disappeared, leaving Setna alone and naked in the desert.

Reaching home, to his great relief, Setna found his wife and children alive and well. He had learned his lesson. He took the 'Book of Thoth', intent on returning it to Nefrekeptah. Telling Rameses what had happened, the pharaoh told his son that the only way he would not die, now, was to return the Book to the tomb 'as a suppliant, carrying a forked stick in your hand and a fire-pan on your head'.

In humility, the Book was returned. Nefrekeptah, though, told him that the dream of Tabubua would come true unless he would bring the bodies of Ahura and Merab to be buried with him in his tomb. They had no wish to be parted forever, wishing to be together when the 'Day of Awakening' came to pass.

Travelling speedily to Koptos, Setna searched for records of the burial details of Ahura and Merab. Search as he might, he could not find a single clue as to their burial spots. In despair, thinking that the death of his family was near, he offered a great reward to any who could help him. Before too long, an old man came to speak with him. He remembered his grandfather's grandfather showing him the tomb of the woman and child.

A house had been built on the spot, at the edge of Waset, and Setna bought the house to pull it down. When the house was demolished by Pharaoh's soldiers, Setna had the men dig beneath it. Soon they came to a rock-cut tomb, deep in the earth. Inside the tomb lay the bodies of Ahura and Merab. The old man suddenly transformed, and he turned into the ka of Nefrekeptah and faded from sight. Setna then took the bodies back, and buried them with great ceremony in Nefrekeptah's tomb.

Then at Pharaoh's command they heaped sand over the low stone shrine where the entrance to the tomb was hidden; and before long a sandstorm turned it into a great mound, and then leveled it out so that never again could anyone find a trace of the tomb where Nefrekeptah lay with Ahura and Merab and the Book of Thoth, waiting for the Day of Awakening when Osiris shall return to rule over the earth.

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WORDS SPOKEN BY HIM WHOSE NAMES ARE HIDDEN.


RA, The Lord to the Up most Limits speaks
before those who still the storm, at the sailing of the entourage:

'Proceed in peace!
I shall repeat to you four good deeds
that my own heart made for me
within the serpent's coils, for love of stilling evil.
I did four good deeds within the portals of the horizon:

I made the four winds

that every man might breathe in his place.
This is one deed thereof.

I made the great inundation,

that the wretched should have power over it like the great.
This is one deed thereof.

I made every Human like his fellow;
I did not ordain them to do evil,

it was their own hearts which destroyed that which I Uttered.
This is one deed thereof.

I made that their hearts should refrain from ignoring the Death,
for love of making offerings to the Gods of the nomes.
This is one deed thereof.

I created the Gods from my sweat.

Humans are from the tears of my eye.

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The Proverbs of Amenemope also known as: The Instruction of Amenemope


Introduction

The beginning of the instruction about life,
The guide for well-being,
All the principles of official procedure,
The duties of the courtiers;
To know how to refute the accusation of one who made it,
And to send back a reply to the one who wrote,
To set one straight on the paths of life,
And make him prosper on earth;
To let his heart settle down in its chapel,
As one who steers him clear of evil;
To save him from the talk of others,
As one who is respected in the speech of men.

Written by the superintendent of the land, experienced in his office,
The offspring of a scribe of the Beloved Land,
The Superintendent of produce, who fixes the grain measure,
Who sets the grain tax amount for his lord,
Who registers the islands which appear as new land over the cartouche of His Majesty,
And sets up the land mark at the boundary of the arable land,
Who protects the king by his tax rolls,
And makes the Register of the Black land.
The scribe who places the divine offerings for all the gods,
The donor of land grants to the people,
The superintendent of grain who administers the food offerings,
Who supplies the storerooms with grain
A truly silent man in Tjeni in the Ta-wer nome,
One whose verdict is "acquitted" in Ipu,
The owner of a pyramid tomb on the west of Senut,
As well as the owner of a memorial chapel in Abydos,
Amenemope, the son of Kanakht,
Whose verdict is "acquitted" in the Ta-wer nome.

For his son, the youngest of his children,
The least of his family,
Initiate of the mysteries of Min-Kamutef,
Libation pourer of Wennofre,
Who introduces Horus upon the throne of his father,
His stolist in his august chapel,

...........................................................................

The seer of the Mother of God,
The inspector of the black cattle of the terrace of Min,
Who protects Min in his chapel,
Hoermmaakheru is his true name,
A child of an official of Ipu,
The son of the sistrum player of Shu and Tefnut,
The chief singer of Horus, the Lady Tawosret.

He Says: Chapter 1

Give your years and hear what is said,
Give your mind over to their interpretation:
It is profitable to put them in your heart,
But woe to him that neglects them!
Let them rest in the shrine of your insides
That they may act as a lock in your heart;
Now when there comes a storm of words,
They will be a mooring post on your tongue.

If you spend a lifetime with these things in your heart,
You will find it good fortune;
You will discover my words to be a treasure house of life,
And your body will flourish upon earth.

Chapter 2

Beware of stealing from a miserable man
And of raging against the cripple.
Do not stretch out your hand to touch an old man,
Nor snip at the words of an elder.
Don't let yourself be involved in a fraudulent business,
Not desire the carrying out of it;
Do not get tired because of being interfered with,
Nor return an answer on your own.
The evildoer, throw him the canal,
And he will bring back its slime.
The north wind comes down and ends his appointed hour,
It is joined to the tempest;
The thunder is high, the crocodiles are nasty,
O hot-headed man, what are you like?
he cries out, and his voice (reaches) heaven.
O Moon, make his crime manifest!
Row that we may ferry the evil man away,
For we will not act according to his evil nature;
Lift him up, give him your hand,
And leave him the hands of god;
Fill his gut with your own food
That he may be sated and ashamed.
Something else of value in the heart of God
Is to stop and think before speaking.

Chapter 3

Do not get into a quarrel with the argumentative man
Nor incite him with words;
Proceed cautiously before an opponent,
And give way to an adversary;
Sleep on it before speaking,
For a storm come forth like fire in hay is
The hot-headed man in his appointed time.
May you be restrained before him;
Leave him to himself,
And God will know how to answer him.

If you spend your life with these things in your heart,
Your children shall behold them.

Chapter 4

The hot-headed man in the temple
Is like a tree grown indoors;
Only for a moment does it put forth roots.
It reaches its end in the carpentry shop,
It is floated away far from its place,
Or fire is its funeral pyre.

the truly temperate man sets himself apart,
He is like a tree grown in a sunlit field,
But it flourishes, it doubles its yield,
It stands before its owner;
Its fruit is something sweet, its shade is pleasant,
And it reaches its end as a statue.

Chapter 5

Do not take by violence the shares of the temple,
Do not be grasping, and you will find overabundance;
Do not take away a temple servant
In order to acquire the property of another man.
Do not say today is the same as tomorrow,
Or how will matters come to pass?
When tomorrow comes, today is past;
The deep waters sink from the canal bank,
Crocodiles are uncovered, the hippopotamuses are on dry land,
And the fishes gasping for air;
The wolves are fat, the wild fowl in festival,
And the nets are drained.

Every temperate man in the temple says,
"Great is the benevolence of Re."
Fill yourself with silence, you will find life,
And your body shall flourish upon earth.

Chapter 6

Do not displace the surveyor's marker on the boundaries of the arable land,
Nor alter the position of the measuring line;
Do not be greedy for a plot of land,
Nor overturn the boundaries of a widow.

As for the road in the field worn down by time,
He who takes it violently for fields,
If he traps by deceptive attestations,
Will be lassoed by the might of the moon.

To one who has done this on earth, pay attention,
For he is a weak enemy;
He is an enemy overturned inside himself;
Life is taken from his eye;
His household is hostile to the community,
His storerooms are toppled over,
His property taken from his children,
And to someone else his possessions given.

Take care not to topple over the boundary marks of the arable land,
Not fearing that you will be brought to court;
Man propitiates God by the might of the Lord
When he sets straight the boundaries of the arable land.

Desire, then, to make yourself prosper,
And take care for the Lord of All;
Do not trample on the furrow of someone else,
Their good order will be profitable for you.

So plough the fields, and you will find whatever you need,
And receive the bread from your own threshing floor:
Better is the bushel which God gives you
Than five thousand deceitfully gotten;
They do not spend a day in the storehouse or warehouse,
They are no use for dough for beer;
Their stay in the granary is short-lived,
When morning comes they will be swept away.
Better, then, is poverty in the hand of God
Than riches in the storehouse;
Better is bread when the mind is at ease
Than riches with anxiety.

Chapter 7

Do not set your heart upon seeking riches,
For there is no one who can ignore Destiny and Fortune;
Do not set your thoughts on external matters:
For every man there is his appointed time.

Do not exert yourself to seek out excess
And your wealth will prosper for you;
If riches come to you by theft
They will not spend the night with you;
As soon as day breaks they will not be in your household;
Although their places can be seen, they are not there.

When the earth opens up its mouth, it levels him and swallows him up,
And it drowns him in the deep;
They have made for themselves a great hole which suites them.
And they have sunk themselves in the tomb;
Or they have made themselves wings like geese,
And they fly up to the sky.
Do not be pleased with yourself (because of) riches acquired through robbery,
Neither complain about poverty.
If an officer commands one who goes in front of him,
His company leaves him;
The boat of the covetous is abandoned the mud,
While the skiff of the truly temperate man sails on.
When he rises you shall offer to the Aten,
Saying, "Grant me prosperity and health."
And he will give you your necessities for life,
And you will be safe from fear.

Chapter 8

Set your good deeds throughout the world
That you may greet everyone;
They make rejoicing for the Uraeus,
And spit against the Apophis.
Keep your tongue safe from words of detraction,
And you will be the loved one of the people,
Then you will find your place within the temple
And your offerings among the bread deliveries of your lord;
You will be revered, when you are concealed your grave,
And be safe from the might of God.

Do not accuse a man,
When the news of an escape is concealed.
If you hear something good or bad,
Say it outside, where it is not heard;
Set a good report on your tongue,
While the bad thing is covered up inside you.

Chapter 9

Do not fraternize with the hot-tempered man,
Nor approach him to converse.
Safeguard your tongue from answering your superior,
And take care not to speak against him.
Do not allow him to cast words only to entrap you,
And be not too free in your reply;
With a man of your own station discuss the reply;
And take care of speaking thoughtlessly;
When a man's heart is upset, words travel faster
Than wind and rain.

He is ruined and created by his tongue,
And yet he speaks slander;
He makes an answer deserving of a beating,
For its work is evil;
He sails among all the world,
But his cargo is false words;
He acts the ferryman in knitting words:
He goes forth and comes back arguing.

But whether he eats or whether he drinks inside,
His accusation (waits for him) without.
They day when his evil deed is brought to court
Is a disaster for his children.
Even Khnum will straightway come, even Khnum will straightway come,
The creator of the ill-tempered man
Whom he molds and fires....;
He is like a wolf cub in the farmyard,
And he turns one eye to the other (squinting),
For he sets families to argue.
He goes before all the wind like clouds,
He darkens his color in the sun;
He crocks his tail like a baby crocodile,
He curls himself up to inflict harm,
His lips are sweet, but his tongue is bitter,
And fire burns inside him.

Do not fly up to join that man
Not fearing you will be brought to account.

Chapter 10

Do not address your intemperate friend in your unrighteousness,
Nor destroy your own mind;
Do not say to him, "May you be praised,: not meaning it
When there is fear within you.
Do not converse falsely with a man,
For it is the abomination of God.
Do not separate your mind from your tongue,
All your plans will succeed.
You will be important before others,
While you will be secure in the hand of God.

God hates one who falsified words,
His great abomination is duplicity.

Chapter 11

Do not covet the property of the dependent
Nor hunger for his bread;
The property of a dependent blocks the throat,
It is vomit for the gullet.
If he has engendered it by false oaths,
His heart slips back inside him.
It is through the disaffected that success is lost,
Bad and good elude.

If you are at a loss before your superior,
And are confused in your speeches,
Your flattering are turned back with curses,
And your humble action by beatings.
Whoever fills the mouth with too much bread swallows it and spits up,
So he is emptied of his good.

To the examination of a dependant give thought
While the sticks touch him,
And while all his people are fettered with manacles:
Who is to have the execution?
When you are too free before your superior,
Then you are in bad favor with your subordinates,
So steer away from the poor man on the road,
That you may see him but keep clear of his property.

Chapter 12

Do not covet the property of an official,
And do not fill (your) mouth with too much food extravagantly;
If he sets you to manage his property,
Respect his, and yours will prosper.

Do not deal with the intemperate man,
Nor associate yourself to a disloyal party.

If you are sent to transport straw,
Respect its account;
If a man is detected in a dishonest transaction,
Never again will he be employed.

Chapter 13

Do not lead a man astray reed pen or papyrus document:
It is the abomination of God.
Do not witness a false statement,
Nor remove a man (from the list) by your order;
Do not enroll someone who has nothing,
Nor make your pen be false.
If you find a large debt against a poor man,
Make it into three parts;
Release two of them and let one remain:
You will find it a path of life;
You will pass the night in sound sleep; in the morning
You will find it like good news.

Better it is to be praised as one loved by men
Than wealth in the storehouse;
Better is bread when the mind is at ease
Than riches with troubles.

Chapter 14

Do not pay attention to a person,
Nor exert yourself to seek out his hand,
If he says to you, "take a bribe,"
It is not an insignificant matter to heed him;
Do not avert your glance from him, nor bend down your head,
Nor turn aside your gaze.
Address him with your words and say to him greetings;
When he stops, your chance will come;
Do not repel him at his first approach,
Another time he will be brought (to judgment).

Chapter 15

Do well, and you will attain influence.
Do not dip (your) reed against the one who sins.
The beak of the Ibis is the finger of the scribe;
Take care not to disturb it;
The Ape (Thoth) rests (in) the temple of Khmun,
While his eye travels around the Two Lands;
If he sees one who sins with his finger (that is, a false scribe),
he takes away his provisions by the flood.
As for a scribe who sins with his finger,
His son shall not be enrolled.

If you spend your life with these things in your heart,
Your children shall see them.

Chapter 16

Do not unbalance the scale nor make the weights false,
Nor diminish the fractions of the grain measure;
Do not wish for the grain measures of the fields
And then cast aside those of the treasury.
The Ape sits by the balance,
While his heart is the plummet.
Where is a god as great as Thoth
The one who discovered these things, to create them?

Do not get for yourself short weights;
They are plentiful, yea, an army by the might of God.
If you see someone cheating,
At a distance you must pass him by.
Do not be avaricious for copper,
And abjure fine clothes;
What good is one cloaked in fine linen woven as mek,
When he cheats before God.
When gold is heaped upon gold,
At daybreak it turns to lead.

Chapter 17

Beware of robbing the grain measure
To falsify its fractions;
Do not act wrongfully through force,
Although it is empty inside;
May you have it measure exactly as to its size,
Your hand stretching out with precision.

Make not for yourself a measure of two capacities,
For then it is toward the depths that you will go.
The measure is the eye of Re,
Its abomination is the one who takes.
As for a grain measurer who multiplies and subtracts,
His eye will seal up against him.

Do not receive the harvest tax of a cultivator,
Nor bind up a papyrus against him to lead him astray.
Do not enter into collusion with the grain measurer,
Nor play with the seed allotment,
More important is the threshing floor for barley
Than swearing by the Great Throne.

Chapter 18

Do not go to bed fearing tomorrow,
For when day breaks what is tomorrow?
Man knows not what tomorrow is!
God is success,
Man is failure.
The words which men say pass on one side,
The things which God does pass on another side.

Do not say, "I am without fault,"
Nor try to seek out trouble.
Fault is the business of God,
It is locked up with his seal.
There is no success in the hand of God,
Nor is there failure before Him;
If he turns himself about to seek out success,
In a moment He destroys him.

Be strong in your heart, make your mind firm,
Do not steer with your tongue;
The tongue of a man is the steering oar of a boat,
And the Lord of All is its pilot.

Chapter 19

Do not enter the council chamber in the presence of a magistrate
And then falsify your speech.
Do not go up and down with your accusation
When your witnesses stand readied.
Do not overstate oaths in the name of your lord,
pleas the place of questioning.

Tell the truth before the magistrate,
lest he gain power over your body;
If you come before him the next day,
He will concur with all you say;
He will present your case court before the Council of the Thirty,
And it will be lenient another time as well.

Chapter 20

Do not corrupt the people of the law court,
Nor put aside the just man,
Do not agree because of garments of white,
Nor accept one in rags.
Take not the gift of the strong man,
Nor repress the weak for him.
Justice is a wonderful gift of God,
And He will render it to whomever he wishes.
The strength of one like him
Saves a poor wretch from his beatings.

Do not make false enrollment lists,
For they are a serious affair deserving death;
They are serious oaths of the kind promising not to misuse an office,
And they are to be investigated by an informer.

Do not falsify the oracles on a papyrus
And (thereby) alter the designs of God.
Do not arrogate to yourself the might of God
As if Destiny and Fortune did not exist.

Hand property over to its (rightful) owners,
And seek out life for yourself;
Let not your heart build in their house,
for then your neck will be on the execution block.

Chapter 21

Do not say, I have found a strong protector
And now I can challenge a man in my town.
Do not say, I have found an active intercessor,
And now I can challenge him whom I hate.

Indeed, you cannot know the plans of God;
You cannot perceive tomorrow.
Sit yourself at the hands of God:
Your tranquility will cause them to open.

As for the crocodile deprived of his tongue,
the fear of him is negligible.
Empty not your soul to everybody
And do not diminish thereby your importance;
Do not circulate your words to others,
Nor fraternize with one who is too candid.

Better is a man whose knowledge is inside him
Than one who talks to disadvantage.
One cannot run to attain perfection;
One cannot create (only) to destroy it.

Chapter 22

Do not castigate your companion in a dispute,
And do not him say his innermost thoughts;
Do not fly up to greet him
When you do not see how he acts.
May you first comprehend his accusation
And cool down your opponent.

Leave it to him and he will empty his soul;
Sleep knows how to find him out;
Take his feet, do not bother him;
Fear him, do not underestimate him.
Indeed, you cannot know the plans of God,
You cannot perceive tomorrow.
Sit yourself at the hands of God;
Your tranquility will cause them to open.

Chapter 23

Do not eat a meal in the presence of a magistrate,
Nor set to speaking first.
If you are satisfied with false words,
Enjoy yourself with your spittle.

Look at the cup in front of you,
And let it suffice your need.
Even as a noble is important in his office,
He is like the abundance of a well when it is drawn.

Chapter 24

Do not listen to the accusation of an official indoors,
And then repeat it to another outside.
Do not allow your discussions to be brought outside
So that your heart will not be grieved.

the heart of a man is the beak of the God,
So take care not to slight it;
A man who stands the side of an official
Should not have his name known (in the street).

Chapter 25

Do not jeer at a blind man nor tease a dwarf,
Neither interfere with the condition of a cripple;
Do not taunt a man who is in the hand of God,
Nor scowl at him if he errs.

Man is clay and straw,
And God is his potter;
He overthrows and he builds daily,
He impoverishes a thousand if He wishes.
He makes a thousand into examiners,
When He is in His hour of life.
How fortunate is he who reaches the West,
When he is safe in the hand of God.

Chapter 26

Do not stay in the tavern
And join someone greater than you,
Whether he be high or low in his station,
An old man or a youth;
But take as a friend for yourself someone compatible:
Re is helpful though he is far away.

When you see someone greater than you outside,
And attendants following him, respect (him).
And give a hand to an old man filled with beer:
Respect him as his children would.

The strong arm is not weakened when it is uncovered,
The back is not broken when one bends it;
Better is the poor man who speaks sweet words,
Than the rich man who speaks harshly.

A pilot who sees into the distance
Will not let his ship capsize.

Chapter 27

Do not reproach someone older than you,
For he has seen the Sun before you;
Do not let yourself be reported to the Aten when he rises,
With the words, "Another young man has reproached an elder."
Very sick in the sight of Re
Is a young man who reproaches an elder.

Let him beat you with your hands folded,
Let him reproach you while you keep quiet.
Then when you come before him in the morning
He will give you bread freely.
As for bread, he who has it becomes a dog,
He barks to the one who gives it.

Chapter 28

Do not expose a widow if you have caught her in the fields,
Nor fail to give way if she is accused.
Do not turn a stranger away your oil jar
That it may be made double for your family.
God loves him who cares for the poor,
More than him who respects the wealthy.

Chapter 29

Do not turn people away from crossing the river
When you have room in your ferryboat;
If a steering oar is given you in the midst of the deep waters,
So bend back your hands take it up.
It is not an abomination in the hand of God
If the passenger is not cared for.

Do not acquire a ferryboat on the river,
And then attempt to seek out its fares;
Take the are from the man of means,
But (also) accept the destitute (without charge).

Chapter 30

Mark for your self these thirty chapters:
They please, they instruct,
They are the foremost of all books;
They teach the ignorant.
If they are read to an ignorant man,
He will be purified through them.
Seize them; put them in your mind
And have men interpret them, explaining as a teacher.
As to a scribe who is experienced in his position,
He will find himself worthy of being a courtier.

[Colophon]

It is finished.
By the writing of Senu, son of the god's father Pamiu.

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