Nobles become Little Pharaohs The Growth of Culture Temple Building Maxims of Ptah hotep Homely
Superstitions Charms to protect Children Fear of the Evil Eye Set and Red haired Babes Gruesome
Ghosts Feudal Lords assert Themselves A Strong Monarch Military Expeditions The Promotion of
Uni Coming of the Deng A Queen's Vengeance Revolt of Feudal Lords Pyramids raided.
DURING the Fifth Dynasty the power of the nobles gradually increased until they became little Pharaohs in
their own provinces. Even at the Court they could make their influence felt, and when they set out on
expeditions their successes received personal acknowledgment and were not recorded to the credit of an
overshadowing monarch. They recognized the official religion, but fostered the local religious cult, and in
their tombs related the stories of their own lives, boasting of their achievements and asserting the ethical
principles which justified them before Osiris. The age thus became articulate. Education was spreading, and
the accumulation of wealth promoted culture. The historic spirit had birth, and the scribes began to record the
events of the past and compile lists of kings. Among the tomb pictures of everyday life were inscribed
fragments of folksong, and it is evident that music was cultivated, for we find groups of harpers and flautists
and singers.
The religious energies of the Pharaohs were devotedmore to the building of temples than to the erection of
tombs. Ra worship introduced elaborate ceremonials, and large numbers of priests were engaged at
Heliopolis. At a later period we learn that over 12,000 persons were directly connected with the temples
there. The Pharaohs continued to reside in the vicinity of Memphis, and the Court was maintained with great
splendour; their tombs were erected at Abusir, farther south than those of the Khufu line of kings.
No wars of any consequence occurred during the Fifth Dynasty, but exploring expeditions were fitted out,
and in the time of Sahura, the second monarch, the coast of Somaliland, which was called Punt, was visited,
and there were large imports of gum and resins for incense in the temples, and of wood and precious metals.
The quarries in Sinai continued to be worked, and the name of Isôsi, the eighth monarch, is associated with
the working of black granite at Wadi Hammamat. We know little or nothing regarding the personalities of the
kings. They appear to have reigned with discretion and ability, for the age was one of political progress and
extending culture.
In the reign of King Dedka Ra Isôsi to give him his full name that famous collection of maxims, "The
Instruction of Ptah−hotep", was compiled. This production survives in the Prisse Papyrus, which was called
after the French archæologist who purchased it from a native in 1847. The author was Isôsi's grand vizier, and
he was evidently of Memphite birth and a Ptah worshipper, for his name signifies "Ptah is well pleased". He
lived over a thousand years before Hammurabi, the wise king of Babylon, and long ages ere Solomon
collected his Proverbs at Jerusalem.
The maxims of Ptah−hotep were for centuries copiedby boys in the schools of ancient Egypt. In their papyrus "copybooks" they were wont to inscribe the following phrases:
It is excellent for a son to obey his father.
He that obeys shall become one who is obeyed.
Carelessness to−day becomes disobedience to−morrow.
He that is greedy for pleasure will have an empty stomach.
A loose tongue causes strife.
He that rouses strife will inherit sorrow.
Good deeds are remembered after death.
The maxims afford us interesting glimpses of the life and culture of the times. Old Ptah−hotep is full of
worldly wisdom, and his motto is: "Do your duty and you will be happy". He advises his son to acquire
knowledge and to practise the virtues of right conduct and right living. His precepts are such as we would
expect to find among a people who conceived of an Osirian Judgment Hall in the next world.
The "Instruction" is dedicated to King Isôsi. The vizier feels the burden of years, and laments his fate. He
opens in this manner:
O King, my lord, I draw nigh to life's end,
To me the frailties of life have come
And second childhood. . . . Ah! the old lie down
Each day in suffering; the vision fails,
Ears become deaf and strength declines apace,
The mind is ill at case. . . . An old man's tongue
Has naught to say because his thoughts have fled,
And he forgets the day that has gone past. . . .
Meanwhile his body aches in every bone;
The sweet seems bitter, for all taste is lost
Ah! such are the afflictions of old age,
Which work for evil. . . . Fitful and weak
His breath becomes, standing or lying down.
Ptah−hotep then proceeds to petition the king to be released of his duties, so that his son may succeed him.
He desires to address to the young man the words of wisdom uttered by sages of old who listened when the
gods spake to them.
His Majesty at once gives his consent, and expresses the hope that Ptah−hotep's son will hearken with
understanding and become an example to princes. "Speak to him", adds the king, "without making him feel
weary."
The "Instruction" is fairly long over 4000 words so that it was necessary to have it copied out. We select a
few of the most representative maxims.
Do not be vain although you are well educated; speak to an illiterate man as you would to a wise one. After
all, there is a limit to cleverness; no worker is perfect. Courteous speech is more uncommon than the
emeralds which girl slaves find among the stones.
If you speak with an argumentative man who really knows more than you do yourself, listen respectfully to
him, and do not lose your temper if he differs from you.
If, however, an argumentative man knows less than you do, correct him and show him that you are the wiser of the two; others will approve of you and give you an excellent reputation.
If a man of low rank argues without knowledge, be silent. Do not speak angrily to him. It is not very
creditable to put such an one to shame.
When you become a leader, be courteous and see that your conduct is exemplary. . . . Do not tyrannize over
men. . . . It is he who gives to those who are in need that prospers; not the man who makes others afraid. . . .
Listen graciously to one who appeals to you. Let him speak frankly, and be ever ready to put an end to a
grievance. If a man is not inclined to tell everything he knows, it is because he to whom he speaks has the
reputation of not dealing fairly. A mind that is well controlled is always ready to consider. . . . See that your
employees are adequately rewarded, as is proper on the part of one to whom the god has
given much. It is well known that it is no easy thing to satisfy employees. One says to−day: "He is generous;
I may get much", and to−morrow: "He is a mean, exacting man". There is never peace in a town where
workers arc in miserable circumstances.
That man is never happy who is always engaged reckoning his accounts, but the man whose chief concern is
to amuse himself does not provide for his household. . . . If you become rich after having been poor, do not
bind your heart with your wealth; because you are the administrator of what the god has given you.
Remember that you are not the last, and that others will become as great as you. . . . Enjoy your life, and do
not occupy the entire day at your work. Wealth is no use to a worn−out man.
Love your wife; feed her and clothe her well; make her happy; do not deal sternly with her; kindness makes
her more obedient than harshness; if she yearns for something which pleasures her eye, see that she gets it. . .
. Do not be jealous, or despondent, or cross if you have no children. Remember that a father has his own
sorrows, and that a mother has more troubles than a childless woman. . . . How beautiful is the obedience of a
faithful son. The god loves obedience; he hates disobedience. A father rejoices in a son's obedience and
honours him. A son who hearkens to counsel guards his tongue and conducts himself well. A disobedient son
is foolish and never prospers. He blunders continually. . . . In the end he is avoided because he is a failure. . . .
A father should teach wisdom to his sons and daughters, so that they may be of good repute. When others
find them faithful and just, they will say: "That father has trained them well". . . . A good son is a treasure
given by the god.
Ptah−hotep reminds his son that when he goes to dine with a great man he should take what is given to him.
A nobleman gives the daintiest portions to those he likes best. He must not keep staring at his host, or speak
until he is spoken to; then he should answer readily. . . . When he is sent with a message from one nobleman
to another he should take care not to say anything which will cause strife between them. He should not repeat
what a nobleman said when in a temper"Let your heart be more generous than your speech," advises
Ptah−hotep as he draws his "Instruction" to a close. He hopes that his son will prosper as well as he himself
has prospered, and that he will satisfy the king by his actions. "I have lived", he adds, "for a hundred and ten
years, and have received more honours from His Majesty than did any of my ancestors, because I have been
just and honourable all through life."
Such was the ethical. but there was also a superstitious element in Egyptian domestic life. The people
believed that the world swarmed with spirits which were continually desiring to inflict injuries upon living
beings, and were abroad by day as well as by night. An amulet on which was depicted a human hand was
considered to be efficacious, and the Egyptian mother suspended it from a cord which was put round the
baby's neck. She tied a knot in the morning and another in the evening until there were seven knots in all. On
each occasion she repeated a formula over a knot, which was to the following effect: "Isis has twisted the
cord; Nepthys has smoothed it; and it will guard you, my bonnie bairn, and you will become strong and
prosper. The gods and the goddesses will be good to you, and the evil ones will be thwarted, the mouths of those who utter spells against you will be closed. . . . I know all their names, and may those, whose names I
know not, suffer also, and that quickly."
Erman, the German Egyptologist, has translated an interesting papyrus by an unknown scribe, which contains
the formulæ used to protect children. Some children were more liable to be attacked by evil spirits than
others. In Europe pretty children require special protection against the evil eye. Red−haired youngsters were
disliked because the wicked god Set was red−haired) and was likely to carry them away. Their mothers,
therefore, had to exercise special care with them, and there was a particular charm for their use. In Russia
red−haired people are believed to have more knowledge of magic than others, and are disliked on that
account.
The Egyptian ghosts, the enemies of the living, like the archaic deities, were of repulsive aspect. They came
from tombs in mummy bandages with cheeks of decaying flesh, flat noses, and eyes of horror, and entered a
room with averted faces, which were suddenly turned on children, who at once died of fright. They killed
sleeping babies by sucking their breath when they kissed, or rather smelled, them, and if children were
found crying they rocked them to sleep the sleep of death.