ART. V.-THE WISDOM OF THE EGYPTIANS.

A GREAT official, born in the time of Shepseskaf, near the close of the fourth dynasty, is described on his tomb as the "Scribe of the House of Books." This designation, which occurs quite incidentally, indicates the unexpected development of Egyptian civilization at this remote period. The recovered literature from the monuments of the Old and Middle Empires enables us to make an imperfect catalogue of the works which were doubtless deposited in such a library. Official documents would occupy the first place-registers of taxes and surveys of lands, deeds of gifts to temples, correspondence with feudal lords and governors of provinces, and all similar papers which would call for official action or recognition in the civil or military administration of the State. Then would follow religious work-prayers and devout poetry drawn from the literary treasures of the earlier dynasties, and even from sources which preceded the reign of Mena, hymns to the gods, the early chapters of the Book of the Dead, and other similar works, obscure and mystical, and collections of moral precepts. After these would be placed scientific treatises on medicine, mathematics, and astronomy; and, finally, those romances which precede all the luxuriant and marvelous stories of later oriental peoples. In the midst of much which is verbose and obscure there are many passages of pronounced beauty and wisdom.

In the Berlin Papyrus an Egyptian comforts himself as he contemplates death by conversing with his own soul; and the latter remarks—if we follow the paraphrase of M. Masperó—“I say to myself every day: As is the convalescence of a sick person who goes to the court after his affliction; as is the inhaling of the scent of a perfume; as a seat under the protection of an outstretched curtain; as the inhaling of the odor of a garden of flowers; as a seat upon the mountain of the Country of Intoxication; as a road which passes over the flood of inundation; as a man who goes as a soldier whom nothing resists; as the clearing again of the sky; as a man who goes out to catch birds with a net and suddenly finds himself in an unknown district—such is death.”

The wise sayings of Ana are justly celebrated. They are preserved in the Papyrus de Boulaque, which belongs probably to the Middle Empire. Some of the precepts are worthy of modern authorship. Compare the following warning against strange women with the words of the author of Proverbs: "Beware of a woman from strange parts, whose city is not known. When she comes, do not look at her nor know her. She is the eddy in deep water, the depth of which is unknown. The woman whose husband is far off writes to thee every day. If no witness is near her she stands up and spreads out her net. O, fearful crime to listen to her!" But the old Egyptians had the deepest reverence for womanhood, and especially for motherhood. Ana exhorts his son, saying: "Thou shalt never forget what thy mother has done for thee. If thou forgetest her, she might blame thee; she might lift up her arms to God, and he would hear her complaint.'" The father was seldom represented in the tomb of the deceased, but the mother was usually so represented. In later times the usual custom was to trace the descent on the mother's side, and not on that of the father. The grandfather on the mother's side was the most deeply interested in his grandson. "When he is placed at the head of the court of justice, then the father of his mother thanks God." A young officer under the New Empire was received into the royal stables "for the sake of the father of his mother;" and when he went out to war he "gave his property into the charge of the father of his mother."

The instructions of Ana are in favor of industry, and the wise man declares that the idle shall not come to honor. Man should recognize the sanctity of his neighbor's house, and should enter only when invited; and then he should not let the eye of curiosity seek to know all that was in the house, and should be discreetly silent as to anything he might chance to observe. "Speak not too much, for men are deaf to the man of many words; be silent, rather; then shalt thou please. Before all things guard thy speech, for a man's ruin lies in his tongue." One is also warned against gluttony, and is taught charity and respect, especially for the aged.

The wise man also warns against drunkenness, and shows its evil effects. A teacher, hearing that his pupil had taken to strong drink, wrote sorrowfully:

I am told thou dost forsake books,
Thou dost abandon thyself to pleasure,
Thou dost wander from street to street;
Every evening the smell of beer,

The smell of beer scares away men,
It destroys thy soul.

Then after referring to the dangers to which the drunken youth is exposed, and the crime to which he is being led, the anxious teacher and friend cries:

O, that thou didst understand that wine is an abomination,
And that thou wouldest abjure the shedeh drink;

That thou didst not set thy heart on cool drinks,
And that thou wouldest forget the T'enreku.

But warnings and entreaties were as vain in old Egypt as in modern America, and many are the scenes of drunkenness painted on the monuments.

"The sanctuary

Pray for thyself

Prayer, according to Ana, was no mockery. of the god-clamor is an abomination to him. with loving heart, in which the words remain hidden; that he may supply thy need, hear thy words, and accept thy offering." Death also comes to the young, as well as to the old. Speaking to his son, Ana says: "The messenger comes to thee, even as to the old. Say not to him, 'I am young.' Death comes and takes as first offering the child from the mother's breast, as well as the man who has grown old."

More important still are the precepts of Ptahhotep, a monarch or prefect of King Assa, of the fifth dynasty, as found in the Papyrus Prisse, of the Bibliothèque Nationale of Paris, which has been called "the oldest book in the world." The work was written-we might almost say published-when its author was one hundred and ten years of age. We may place the date at about B. C. 3800. Ptahhotep, "the favorite of Assa," calls himself "the royal son, firstborn, legitimate." Yet this may not after all prove his royal descent, but may rather indicate his high rank at court in questions of official etiquette. This is the opinion of M. Philippe Virey, who has given us the best translation and study of his work. The nature of his office may be better understood if we refer to what is known concerning Rekhmara, of the eighteenth dynasty, who may be considered his successor, though separated from him by many ages. Rekhmara calls himself "the favorite of the good god,"

or Thotmes III, and is even called "the double of the Pharaoh." The tomb of Rekhmara has furnished a series of valuable inscriptions which have been published by the members of the “Mission archéologique française au Caire." He sits on his divan, listens patiently to petitions, and dispenses justice without partiality. He repels neither small nor great, treats with especial tenderness the poor, the aged, and the afflicted, and may be always relied upon as a peacemaker. Rekhmara was perhaps raised to higher honors than Ptahhotep. He stood next the king in rank; and, in the absence of the latter, took his place, governing all Egypt, and being saluted in the same manner by the courtiers and addressed by the same titles.

It will be profitable to pass in review the precepts of Ptahhotep, following the translation of M. Philippe Virey. We cannot expect to meet with teachings which, in their beauty and ethical character, rival the proverbs of Solomon and his literary school, or express the high standard of morals now prevailing. We recognize more gladly, therefore, the gems of primeval ages these old records have preserved for our day and generation. They give us a high appreciation of ancient peoples and what they have done for the human race. The most remote point in Egyptian history reveals man in the full possession of a language, with a vocabulary and grammatical apparatus requir ing more than a hundred generations for its development. There are already works on morals and religion; there are priests and sacrifices, altars and temples. There stand the pyramids the earliest of them-structures built of stones so vast that they would test the mechanical skill of the most eminent engineers of the present day, even when aided by all modern appliances. Colors are compounded whose freshness and brilliancy have not yet died away; and household utensils and implements of industry are skillfully manufactured. Indeed, there are already all the appliances of a highly organized civilized life. These pure moral maxims of our old sage, in the midst of such surroundings, have an appropriate setting.

The moral precepts of this prefect of Assa were not written for the common people, but rather for the learned class. Like the Chinese sage, Confucius, the author we now study gathered up the wisdom of the past, and was no creator or announcer of new doctrines. He exhorts, "Let none make

innovations in the precepts of his father; let the same precepts form instructions to his children." * The struggle between the conservative and radical was already in progress; it is the struggle of to-day, and it is the struggle of all ages. It was expected that these precepts would be taught in the schools and discussed by the learned. They were put into poetic form that the student might the more easily commit them to memory, and that they thus "be carried without alteration over the earth eternally." There is some indication that students were subjected to a competitive examination as a prerequisite to their appointment to any post of honor and responsibility. "Let him win success by placing himself in the first rank." + Knowledge is especially praised, and earnestly commended to the young. "The gates of knowledge are not closed" are the encouraging words of Ptahhotep, and Ana exhorts, "Love letters as thy mother." But learning cannot be obtained without paying the price of pains and labor. "Good words are more difficult to find than the emerald, for it is by slaves that that is discovered among the rocks of pegmatite." One possessed of learning commands the respect of his fellows. Words should indeed be few, but thoughts abundant. To instruct the young is a command of the god; and wise is he who gives attention to instruction.+

The fact that these precepts were addressed only to the learned will in some measure explain the limited range of subjects. They are such precepts as would help the officer employed in affairs of government, the father of a family, and the well-to-do citizen generally, to fill his place with honor; while they would encourage the dependent and subordinate to remain contented and happy in their place and lot, and not give way to unreasonable and sinful restiveness under that providence which has ordained these ranks in society.

There is not always full consistency in the precepts of this old writer. We note, in this respect, that honest labor is commended; while, on the other hand, it is elsewhere declared that inactivity is especially honorable. Many precepts are, however, consistent. The extortioner is condemned in strong words; and the thief brings scorn, malediction, and hatred upon his own children, grievous distress upon his father, and sorrow upon

Chap. xlii.

+Chap. xxxvili.

Chaps. 1, 11, xxxix.