19. both sides of a writing board of Dynasty 18 [c. 1543–
1292 BC] in the British Museum (EA 5645). It was probably
composed in the Middle Kingdom [c. 2061–1690 BC]
or the Second Intermediate Period [c. 1674-1549 BC]. The last
line in the text is complete but lacks any indication
that it represents the end of the composition. Perhaps the
composition was continued on another tablet.”
Introduction (Erman, 108)2
“As is evident from his name, Khakhepperre-sonbu
(“Khekheperre is in health”), the author lived under
King Sesostris II, i.e. about 1900 B.C. As the text is written on
the writing-board of a school-boy of the Eighteenth
Dynasty, it was evidently regarded at that time also as a
classical work. … the author expresses a desire to discover
new and unheard-of utterances, with which to ador n his
complaint. The book is in the form of the colloquy3 of a
man with his own heart as his only true friend. … We know
nothing, apart from this work, about the calamity which
the writer deplores, though, to be sure, in view of our
inadequate knowledge of Egyptian history, we cannot exactly
be surprised at this.”
Introduction (Lichtheim, 145)4
“… The single preserved copy was dated by Gardiner to the
20. middle of the Eighteenth Dynasty, while the
work itself clearly belongs to the Middle Kingdom. In fact, it
can be dated with some assurance to the reign of
Sesostris II or shortly after …. If a political criticism was
intended, it is concealed behind the generalized metaphors
on the theme of anarchy and distress. … the laments on the
"distress of the land" are metaphors. They are either
purely literary, designed to enlarge the literary possibilities of
the theme, or they may have conveyed a covert
political criticism, of a kind that could not be made openly and
hence was wrapped in metaphor. … the author
addresses his plaints to his heart, a device that further enhances
the rhetorical character of the work. The text
consists of fourteen lines on the recto and six lines on the verso;
and the lines are grouped into four sections by
means of short dividers. As written on the board, the text is
complete, for after the fourth section there are two lines
in a larger handwriting which are not connected with it. The
text, however, may be the first part of a lost longer
work."
RECTO5
The gathering6 together of sayings, the culling of phrases, the
search for words by an
21. inquisitive mind7, which the wab-priest8 of Heliopolis9, Seny’s
son Khakheperre-sonbe who is
called Ankhu, wrote.
He said: Would that I had unknown speeches, erudite phrases in
new language10 which
has not yet been used, free from (the usual) repetitions, not the
phrases of past speech which
(our) forefathers spoke. I shall drain myself11 for something in
it in giving free rein to all I shall
1 Simpson, William Kelly (ed.). The Literature of Ancient
Egypt (3rd ed.). New Haven, CT: Yale University Press, 2003.
2 Erman, Adolf (ed.), The Ancient Egyptians. New York:
Harper & Row, Publishers: 1966 [a revised translation of the
1923 original book in German; includes an introduction by
William K. Simpson].
3 “a conversational exchange; dialogue” (dictionary.com).
4 Lichtheim, Ancient Egyptian Literature, vol 1: The Old and
Middle Kingdoms. University of California Press, 1973.
5 “a right-hand page of an open book or manuscript; the front of
a leaf” (dictionary.com).
6 “He thinks of himself as plucking flowers” (Erman, 108, fn
4). “the heaping of sayings” (Lichtheim, 146).
7 “heart” (Erman and Lichtheim)
8 “… the duty of this priest was to pour out the drink-offering
… [and] to examine into the purity of the sacrificial
animals” (Erman, A. Life in Ancient Egypt. H.M. Tirard
(trans.), New York: Dover Publications, Inc., 1971. Reprint of
1894 original).
22. 9 The town of “On” (as in the Bible).
10 “Novel, untried words” (Lichtheim, 146).
11 “I wring out my body” (Erman, 109). “The body is accounted
the seat of the thoughts” (Erman, 109, fn 1). “I
wring out my body of what it holds/ In releasing all my words”
(Lichtheim, 146).
say. For indeed whatever has been said has been repeated, while
what has (once) been said has
been said. There should be no boasting about the literature of
the men of former times or what
their descendants discovered12!
The speaker has not (yet) spoken. One who will speak now
speaks13. What another has
found will be said. Not a tale of telling after the fact: they did it
before. Not yet a story for future
telling. Such is seeking disaster. It is falsehood. And there is no
one who shall recall such a
man’s name to the people.
I have said these things just as I have seen, beginning with the
first generation down to
those who shall come afterward, when they (too) shall imitate
the past.14
Would that I might know what others did not know15, even
what has not yet been
23. repeated, that I might know what others did not know, even
what has not yet been repeated, that I
might speak and my heart answer me, that I might enlighten my
grief to it, and that I might thrust
onto it the weight which is on my back16, (and speak) thoughts
about what afflicts me, that I
might express to it what I suffer through it, that I might speak,
Yea, about my feelings17!
I am thinking about what has happened18, the things that have
come to pass throughout
the land. Changes are taking place. It is not like last year; one
year is more troublesome19 than
the next. The land is in chaos, has become my destruction, has
been made into a state of unrest20.
Justice has been cast out, and evil is inside the shrine21. The
designs of the gods are
disturbed, and their perquisites22 are passed over. The land is
in dire state. Mourning is
everywhere. Towns and districts are in lamentation. All alike
are grief stricken. The back is
turned on anything of worth23; the tranquil are distressed.
Troubles occur daily, and the face
shrinks from what is about to happen.
24. I will say my say about it; for my limbs are heavy laden24. I
am distressed in my heart,
and it is painful25 to hide my thoughts about it. Although
another heart would break, a stout heart
in a difficult situation is the companion of its master.
12 “found” (Lichteim, 146); "Gmi [Ancient Egyptian word],
'find,' here and below in line 5, in the pregnant sense of
'find useful,' 'make use of'" (Lichteim, 148, fn 1).
13 “Not speaks one who spoke/Then speaks one who will speak”
(Lichtheim, 146).
14 “No one is original; the ‘first generation’ is of course merely
a manner of speech” (Erman, 109, fn 3). "It is
interesting that imitation of the past, which is usually
recommended in the [Ancient Eygptian genre of]
Instructions, is here rejected" (Lichtheim, 148, fn 2).
15 “Would that I know what others ignore” (Lichtheim, 147).
16 “Shift to it the load on my back” (Lichtheim, 147).
17 “And sigh ‘Ah’ with relief” (Lichtheim, 147).
18 “Here begins the prallell text of the ostracon” (Simpson,
212) [ostracon: “a potsherd” (dictionary.com). These
broken pieces of pottery were used for writing practice in
Egyptian schools.]
19 “Irksome” (Lichtheim, 147).
20 “The land breaks up, is destroyed/Becomes [a wasteland]”
(Lichtheim, 147).
21 “Order is cast out/Chaos is in the council hall” (Lichtheim,
147); "… the pair is maat [“order,” here “justice”] and
25. isfet [“chaos,” here “evil”]" (Lichteim, 148, fn 3). These are
central terms in the Ancient Egyptian understanding
of the universe.
22 “something demanded or due as a particular privilege”
(dictionary.com). Erman translates this sentence as, “The
plans of the gods are destroyed and their ordinances
transgressed” (109).
23 “The back is turned upon respect” (Erman, 109); “one turns
one’s back on dignity” (Lichtheim, 147).
24 “He would fain complain of his misery, for it is painful to
hide it in the body” (Erman, 109). “The lords of silence
are disturbed” (Lichtheim, 147).
25 "whd [Ancient Egyptian word] occurs four times, varying
from 'painful' to 'suffer,' and 'endure' (I, 13-4, and II, 4-
5)" (Lichtheim, 149, fn 5).
O would that I had a heart that knew how to suffer. Then I
might alight, and I would load
it with phrases of misery, and I might drive off to it my
suffering26.
VERSO27
He said to his heart: Come now, my heart, that I may converse
with you and you may
answer me my sayings, that you may interpret for me that which
is throughout the land28, for
26. those who were radiant (in white garments) have been cast
down.29
I am thinking30 about what has taken place. Misery is ushered
in today. By the morning
the strangers have (still) not passed away31. Everyone is silent
about it. The entire land is in a
serious plight32, and there is nobody free from wrong: all
people alike do it. Hearts are
dejected33. The one who gives commands is (now) one to whom
commands are given, and the
hearts of both are quieted34.
One rises to these things daily, and hearts have not thrust them
aside35. Yesterday’s state
is like today’s, because of the passing by of many things. The
countenance is perplexed. There is
no man wise enough to know it, and there is no man angry
enough to speak out. Every day one
wakes to suffering.
Long and burdensome is my suffering. There is not strength for
the wretched to rescue
him from one stronger than him36. Silence about what is heard
is painful. It is miserable to have
to give an answer to the ignorant37. To oppose a speech makes
27. for disaffection. The heart cannot
accept truth. A reply to a speech is insufferable38. All a man
wants is his own talk. Everyone is
based in crookedness. Precision in speech39 is abandoned.
I speak to you, my heart, that you may answer me. Yet a heart
which is appealed to
cannot be silent. The needs of a servant40 are like those of a
master41. Plentiful (now) are the
things which weigh upon you42.
26 “Then I would rest upon it that I might load it with words of
misery, that I might drive to it my pain” (Erman,
110).
27 “a left-hand page of an open book or manuscript”
(dictionary.com)
28 “expound to me the things that are throughout the land, that
are bright and lie outstretched” (Erman, 110)
29 “What is in view of all, yet is comprehended of none”
(Erman, 110, fn 1).”those who shone are overthrown”
(Lichtheim, 148); "the great man is overthrown" (Lichtheim,
149, fn 6).
30 “I meditate” (Lichtheim, 148).
31 “And turmoil will not cease tomorrow” (Lichtheim, 148).
32 “The whole land is in a great condition” (Erman, 110);
“’Condition’ for ‘bad condition’” (Erman, 110, fn 2).
33 "… probably 'greedy' rather than 'sad' [here, ‘dejected’]"
(Lichtheim, 149, fn 8).
34 “both submit” (Lichtheim, 148).
28. 35 “Everyday men rise up early thereto” (Erman, 110). “One
wakes to it everyday,/And the hearts do not reject it”
(Lichtheim, 148).
36 “The sufferer lacks strength to save himself/From that which
overwhelms him” (Lichtheim, 147).
37 “The meaning of the passage probably is: It is not right, my
heart, that you answer me nothing, and wherefore
whould I speak to you, if you wish to know nothing about it?”
(Erman, 110, fn 3). "… the sense is 'lacking,
deficient'; hence 'futile' seems appropriate here" (Lichtheim,
149, fn 10).
38 “one cannot bear a statement of fact” (Lichtheim, 148).
39 “Right-speaking” (Lichtheim, 148).
40 “The servant is the heart, which also suffers, if the man, its
master, suffers” (Erman, 110, fn 4).
41 “Lo, servant and master fare alike” (Lichtheim, 148).
42 “The tablet ends here and perhaps the text as well”
(Simpson, 213).
