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Instruction of Ptah-Hotep and the Instruction of Ke'Gemni
This scarce antiquarian book is a facsimile reprint of the original. Due to its age, it may contain imperfections such as marks, notations, marginalia and flawed pages. Because we believe this work is culturally important, we have made it available as part of our commitment for protecting, preserving, and promoting the world's literature in affordable, high quality, modern editions that are true to the original work.
58 pages, Paperback
First published January 1, 2601
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March 7, 2025On many sites (including here on Goodreads) you can read that this is a text from the Old Egyptian Kingdom, written by vizier Ptahhotep, and dated variously between 4,000 and 2,500 bce (!). However, the oldest papyrus manuscript we have of this text is dated to around 1850 bce, that is much later, in the classical period of the Middle Kingdom. Most experts agree that it may also have been composed at that time, but attributed to a much earlier period, as was frequently the case. Is this a minor detail? Yes and no. Yes, because it is mainly the content that is important and even downright intriguing. And no, because the underlying values that speak from this writing illustrate the mentality of a specific period, that of the Middle Kingdom, a period in which in ancient Egypt a form of middle class emerged, just below the royal court, in which prudence and reasoned/strategic behaviour became central guidelines.
Ptahhotep's 36 instructions to his son belong to the genre of didactic literature, also known as wisdom literature. Ptahhotep doesn't limit himself to vague guidelines, such as "be just", or "be excellent", but because his instructions are so concrete, they are quite interesting and even amusing. I quote a few here:
Now, if that isn't advice which is universally valid, both in space and time?! Modesty and restraint are indeed one of the recurring instructions in this text. And that goes even further towards conscious submission and subordination to superiors or aggressive opponents, which indicates a strategic rather than a moral attitude.
Yet the text also contains numerous fundamental moral guidelines, such as doing good for the people:
Here again (as in The Tale of the Eloquent Peasant (Griffith Institute Publications)) we see that ancient Egyptian morality is founded on the notion of Ma'at, a concept of order, truth, and justice, instituted by the gods. In other words, an external morality principle.
I could analyze the text further here, but I think by now it is clear how intriguing these maxims are. And sometimes it's in the small details. For example, one of the last guidelines speaks volumes about a cynical-pragmatic attitude towards homosexuality:
I guess it is not necessary to underline any further how interesting and intriguing these old texts from Ancient Egypt still are.
Ptahhotep's 36 instructions to his son belong to the genre of didactic literature, also known as wisdom literature. Ptahhotep doesn't limit himself to vague guidelines, such as "be just", or "be excellent", but because his instructions are so concrete, they are quite interesting and even amusing. I quote a few here:
“Don't be haughty because of your knowledge,
But take counsel / with the unknown man as well as with the learned,
For no one has ever attained perfection of competence,
And there is no craftsman who has acquired (full) mastery.
Good advice is rarer than emeralds,
But yet it may be found even among women at the grindstones.”
Now, if that isn't advice which is universally valid, both in space and time?! Modesty and restraint are indeed one of the recurring instructions in this text. And that goes even further towards conscious submission and subordination to superiors or aggressive opponents, which indicates a strategic rather than a moral attitude.
Yet the text also contains numerous fundamental moral guidelines, such as doing good for the people:
“If you are a ruler responsible for the concerns of the population,
Search for every opportunity to do good,
So that there may be no shortcoming in your actions.
Great is Ma'at, and its foundation is firmly established;
It has not been shaken since the time of Osiris,
And he who violates the laws must be punished.”
Here again (as in The Tale of the Eloquent Peasant (Griffith Institute Publications)) we see that ancient Egyptian morality is founded on the notion of Ma'at, a concept of order, truth, and justice, instituted by the gods. In other words, an external morality principle.
I could analyze the text further here, but I think by now it is clear how intriguing these maxims are. And sometimes it's in the small details. For example, one of the last guidelines speaks volumes about a cynical-pragmatic attitude towards homosexuality:
“Don't fornicate with an effeminate boy.
Be well assured that / such debasement will only arouse his lust,
And (the desire) which is in his body will not be cooled.
Let darkness never come for the performance of such lewdness,
So that he may be quiet after he has satisfied his desire.”
I guess it is not necessary to underline any further how interesting and intriguing these old texts from Ancient Egypt still are.
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June 6, 2023This is definitely one of the most interesting texts (about 4.000 years old) preserved from Ancient Egypt: a list of 36 exhortations from vizier Ptahhotep to his son, which he hopes will succeed him in the service of Pharaoh. The text is not really systematic, but it is a collection of positive and negative guidelines, both about simple rules of etiquette and general moral imperatives. Striking is the emphasis placed on self-control, reliability and modesty, while at the top of one of the most glorious civilizations in history you would expect assertiveness and even cocky behavior.
Of course, there are also guidelines that we would label as sexist in our Western modernity (early 21st century), such as the admonition to keep wives far from power and even subjugated; touching, on the other hand, is the instruction to respect the wife, even if she is frivolous. Well, you can laugh about this kind of thing, but it illustrates a certain way of looking at the world. More reflections in the review in my History Account on Goodreads: https://www.goodreads.com/review/show....
“If you are influential, you should establish respect for yourself
Through knowledge and through courtesy in speech.
Do not be domination / except in official matters,
For the aggressive man meets with trouble.
Don't be arrogant, lest you be brought low;
Do not be silent, but yet be cautious of causing offense
When you answer a speech angrily.”
Of course, there are also guidelines that we would label as sexist in our Western modernity (early 21st century), such as the admonition to keep wives far from power and even subjugated; touching, on the other hand, is the instruction to respect the wife, even if she is frivolous. Well, you can laugh about this kind of thing, but it illustrates a certain way of looking at the world. More reflections in the review in my History Account on Goodreads: https://www.goodreads.com/review/show....
December 25, 2021
Ptahhotep is claimed to have lived during the reigns of Menkauhor (2396 - 2388BC) and Assa Djed-Ka-Ra (2388-2356BC), being of the age of 110 when he wrote this text, and is said to have been in line to become Pharoah, but decided to choose the life of a Priest instead.
Excerpts: (many sounding alike to words from various peoples of History who came after)
"If there is growth in your field... don't boast to your neighbour."
"If God gives you children, don't impose on one who has no children."
"If you examine the character of a friend, don't ask other people, apporach your friend. Deal with him alone, so as not to suffer from his anger. You may argue with him after a little while. You may test his heart in conversation..."
"One whose belly is empty becomes an accuser. One who is deprived becomes an opponent."
"Don't be mean towards your friends. They are like a watered field and greater than any material riches that you may have."
"The wise have eyes that are made to see and ears that are made to hear..."
"If hearing enters the hearer, then the hearer becomes a listener..."
"The heart makes of its owner a hearer or a non-hearer."
"The fool who does not hear, he can do nothing at all. He looks at ignorance and sees knowledge. He looks at harmfulness and sees usefulness..."
Ptahhotep gives the due of his book's writings to "the writings of the ancestors and Deity".
The author, Gunn, shows a clear bias towards an Afro-centric view of Egyptian culture, believing the word "Kemet", meaning the Black Land, is referring to the race of the Egyptian people, whereas it was on the colour of the soil. Nubian or Kushite Pharaohs, ruled over Egypt from the late eighth century to 666 BCE, while significant, their influence is greatly exaggerated by the author and is evidenced by their views and included Bibliography.
4/5
Excerpts: (many sounding alike to words from various peoples of History who came after)
"If there is growth in your field... don't boast to your neighbour."
"If God gives you children, don't impose on one who has no children."
"If you examine the character of a friend, don't ask other people, apporach your friend. Deal with him alone, so as not to suffer from his anger. You may argue with him after a little while. You may test his heart in conversation..."
"One whose belly is empty becomes an accuser. One who is deprived becomes an opponent."
"Don't be mean towards your friends. They are like a watered field and greater than any material riches that you may have."
"The wise have eyes that are made to see and ears that are made to hear..."
"If hearing enters the hearer, then the hearer becomes a listener..."
"The heart makes of its owner a hearer or a non-hearer."
"The fool who does not hear, he can do nothing at all. He looks at ignorance and sees knowledge. He looks at harmfulness and sees usefulness..."
Ptahhotep gives the due of his book's writings to "the writings of the ancestors and Deity".
The author, Gunn, shows a clear bias towards an Afro-centric view of Egyptian culture, believing the word "Kemet", meaning the Black Land, is referring to the race of the Egyptian people, whereas it was on the colour of the soil. Nubian or Kushite Pharaohs, ruled over Egypt from the late eighth century to 666 BCE, while significant, their influence is greatly exaggerated by the author and is evidenced by their views and included Bibliography.
4/5
February 14, 2022
It's difficult to write a review about a book that belongs to a completely different era. The wisdom that comes forth through it is still visible, universal and applicable. The moral code of humans has changed, but not so drastically when it comes to the family values, at least. Of course, Egypt was feudal and as such, his instructions are resonating on how one can reach an old age in a feudal society. We don't know such efforts when it comes to food, water, the protection of a noble in order to live, not in first world countries anyway.
To me this read as a wisdom for surviving in a complex society where human life had a very different value than today; having the tact to keep your mouth shut seems to have been imperative to prolong your life span when in company of the high Egyptian nobles. It was a short and interesting read. It can be clearer if you have some knowledge about the Egyptian society on beforehand, but even without, this guide will paint a picture of the period in time in which it was created.
To me this read as a wisdom for surviving in a complex society where human life had a very different value than today; having the tact to keep your mouth shut seems to have been imperative to prolong your life span when in company of the high Egyptian nobles. It was a short and interesting read. It can be clearer if you have some knowledge about the Egyptian society on beforehand, but even without, this guide will paint a picture of the period in time in which it was created.
April 28, 2023
It was a time capsule in itself. A lot of the passages can be applied today which concludes that even though we are more advanced in technology, that we still struggle with the same vices and challenges that people had thousands of years ago.
“I forced my way up to Elephantinê, I went down into the coast-lakes; I have stood upon the boundaries of the land, and I have seen it’s centre. I have set the limits of might by my might in my deeds.”
“I forced my way up to Elephantinê, I went down into the coast-lakes; I have stood upon the boundaries of the land, and I have seen it’s centre. I have set the limits of might by my might in my deeds.”
May 22, 2024
"As Máximas de Ptaotepe", livro-tratado do vizir egípcio antigo Ptaotepe, da Quinta Dinastia do Egito, tido como um dos primeiros livros escritos na história da humanidade, é o legado de Ptaotepe a seu filho que herdaria as funções do pai. Trata-se de um tratado de filosofia moral pessoal e profissional que, apesar de sua especificidade, estende-se a um esboço de ética política. É escrito em Sebayt, gênero literário sapiencial faraônico que se traduz como "instruções" ou "ensinamentos".
Preliminarmente, Ptaotepe enfatiza que o conhecimento humano não é exclusivo dos homens instruídos e que ninguém é absoluto em inteligência, sugerindo que se procure conhecimento entre os homens instruídos e não-instruídos, sem arrogância, pois, segundo o mesmo em linhas posteriores, o tolo que se recusa a escutar nunca realiza nada, pois este discerne conhecimento em ignorância, isolado em si mesmo. E entre os ignorantes, a retórica é superior à veracidade.
O vizir demanda em seu texto reiteradamente que se atente para a questão do conhecimento, da sabedoria e do discurso. Antes de tudo, se deve tornar-se qualificado e sábio antes de falar em conselho sobre determinado tema ou assunto, para que assim seu discurso - pelo qual exprime-se o conhecimento - seja dotado de autoridade e mais valoroso que o silêncio ou mero balbuciar. E assim como é gracioso partilhar sua própria sabedoria, é ainda mais honrado ouvir e reconhecer consciências plurais, uma vez que quem se atenta a conselhos terceiros se torna auto-suficiente, portanto, aquele que entende e assenhora-se de tudo que é proveitoso. E bons herdeiros do entendimento são aqueles que excedem o que é dito por seus mestres.
Outro ponto destacadamente abordado no livro é o da conduta civil, questão central da filosofia do vizir que defendia que toda conduta, de maior ou menor influência, deveria ser dotada de retidão ética. Ptaotepe estima grandemente a atitude afável, humilde, ponderada e autocontrolada ante os conflitos, bem como uma postura equilibrada para com a vida, rejeitando tanto a frivolidade quanto a austeridade excessivas. É o que é sábio. Se movendo numa ordem moral firmemente estabelecida, a conduta ética sugerida por Ptaotepe se versa numa esfera moral já cindida: a moralidade para com a Lei e a moralidade de nível pessoal. Para asseverar a moralidade para com a Lei, quando as leis são violadas, há de se sancionar e punir fortemente e com princípio aqueles que dela se esquivam. Em nível pessoal, nos processos judiciais sem ação criminal, ou seja, nos conflitos interpessoais livres de ilícitos penais, os envolvidos hão de promover a própria justiça (desde que esta não viole a Lei). Para ele, os bons governantes - indivíduos de atuação civil destacada - são aqueles que se preocupam com os interesses do povo e miram a excelência em toda ação realizada para que não hajam injustiças em seu governo. Enaltecendo a deusa Ma'at, representante da verdade, da justiça, da retidão (civil) e da ordem na antiga religião egípcia, o vizir afirma que quem viola as leis deve ser punido e aviltado ante os magistrados, pois o homem corrupto e agressivo é contrário a Ma'at (às leis) e ao bem e, por consequência, menor é seu direito em comparação ao homem de boa índole. E quando exercendo a função de magistrado, a fim de encerrar e negligenciar a discórdia de outrem, é correto nutrir-se de imparcialidade, ou melhor, da ignorância da parcialidade que a sua consciência invariavelmente carrega, mantendo-a ábdita e desconsiderada.
O tratado ancião, nada mais é, senão, um norteador realizado no esforço de auxiliar a perpetuação de preceitos, conhecimentos e normas, objetivando a manutenção da ordem moral e o progresso ético na esfera política civil-normativa. Embora carregue muitas noções arcaicas - o que é absolutamente esperado - como da obediência absoluta, convicções religiosas particulares (não-universais) e acepções sobremodo hierarquizantes, é um fragmento de literatura sapiencial surpreendentemente atual e muito interessante.
Preliminarmente, Ptaotepe enfatiza que o conhecimento humano não é exclusivo dos homens instruídos e que ninguém é absoluto em inteligência, sugerindo que se procure conhecimento entre os homens instruídos e não-instruídos, sem arrogância, pois, segundo o mesmo em linhas posteriores, o tolo que se recusa a escutar nunca realiza nada, pois este discerne conhecimento em ignorância, isolado em si mesmo. E entre os ignorantes, a retórica é superior à veracidade.
O vizir demanda em seu texto reiteradamente que se atente para a questão do conhecimento, da sabedoria e do discurso. Antes de tudo, se deve tornar-se qualificado e sábio antes de falar em conselho sobre determinado tema ou assunto, para que assim seu discurso - pelo qual exprime-se o conhecimento - seja dotado de autoridade e mais valoroso que o silêncio ou mero balbuciar. E assim como é gracioso partilhar sua própria sabedoria, é ainda mais honrado ouvir e reconhecer consciências plurais, uma vez que quem se atenta a conselhos terceiros se torna auto-suficiente, portanto, aquele que entende e assenhora-se de tudo que é proveitoso. E bons herdeiros do entendimento são aqueles que excedem o que é dito por seus mestres.
Outro ponto destacadamente abordado no livro é o da conduta civil, questão central da filosofia do vizir que defendia que toda conduta, de maior ou menor influência, deveria ser dotada de retidão ética. Ptaotepe estima grandemente a atitude afável, humilde, ponderada e autocontrolada ante os conflitos, bem como uma postura equilibrada para com a vida, rejeitando tanto a frivolidade quanto a austeridade excessivas. É o que é sábio. Se movendo numa ordem moral firmemente estabelecida, a conduta ética sugerida por Ptaotepe se versa numa esfera moral já cindida: a moralidade para com a Lei e a moralidade de nível pessoal. Para asseverar a moralidade para com a Lei, quando as leis são violadas, há de se sancionar e punir fortemente e com princípio aqueles que dela se esquivam. Em nível pessoal, nos processos judiciais sem ação criminal, ou seja, nos conflitos interpessoais livres de ilícitos penais, os envolvidos hão de promover a própria justiça (desde que esta não viole a Lei). Para ele, os bons governantes - indivíduos de atuação civil destacada - são aqueles que se preocupam com os interesses do povo e miram a excelência em toda ação realizada para que não hajam injustiças em seu governo. Enaltecendo a deusa Ma'at, representante da verdade, da justiça, da retidão (civil) e da ordem na antiga religião egípcia, o vizir afirma que quem viola as leis deve ser punido e aviltado ante os magistrados, pois o homem corrupto e agressivo é contrário a Ma'at (às leis) e ao bem e, por consequência, menor é seu direito em comparação ao homem de boa índole. E quando exercendo a função de magistrado, a fim de encerrar e negligenciar a discórdia de outrem, é correto nutrir-se de imparcialidade, ou melhor, da ignorância da parcialidade que a sua consciência invariavelmente carrega, mantendo-a ábdita e desconsiderada.
O tratado ancião, nada mais é, senão, um norteador realizado no esforço de auxiliar a perpetuação de preceitos, conhecimentos e normas, objetivando a manutenção da ordem moral e o progresso ético na esfera política civil-normativa. Embora carregue muitas noções arcaicas - o que é absolutamente esperado - como da obediência absoluta, convicções religiosas particulares (não-universais) e acepções sobremodo hierarquizantes, é um fragmento de literatura sapiencial surpreendentemente atual e muito interessante.
January 27, 2023
I gave this 5 stars more for the translator's introduction than for the actual text. Though I am intensely interested in the text itself, due to its being comprised of two of the oldest written works in existence, the translator's introduction was profoundly astute on the call that I and the handful of others who have tasted of the sweet waters of ancient wisdom and are thus ever drawn back to those deeper wells feel. It is hard to describe the pull. It is like the force of gravity. Though slight and difficult to perceive when just starting out, like the tug of the sun on a distant comet, it grows ever stronger the closer one draws to the people, cultures, and wisdom of the ancients.
June 11, 2015
Absolutely loved Ptahhotep's wisdom.
January 24, 2019
First half of the book is above my reading level. Once we finally got into the actual teachings of Ptah-Hotep (a little more than half way through the book) I liked it.
January 18, 2021
Great book of wisdom! The introduction is excellent too. Highly recommend!
July 13, 2025
This is actually three works in one book:
The Instruction of Ptahhotep (originally c. 2350 BCE, copied c. 1900 BCE)
The Instruction of Ke'Gemni (originally c. 2300 BCE)
The Instruction of Amenemhe'et (originally c.1900-1800 BCE)
It also features a long introduction and commentary by Battiscombe G. Gunn.
Gunn's commentary must have been the driest and thickest I have ever read. What a slog. What a SLOG! It put me off reading this multiple times. He even talks about how he thinks he's perhaps gone too far in his introduction, and EVEN IN THAT SAME SENTENCE he demonstrates it more. Look at this:
"And now I will leave Ptah-hotep to speak for himself. It may be thought that he has been introduced at too great length; but I would point out that his book has been strangely overlooked by the educated public hitherto, although it would be difficult to over-estimate its importance, to literature as the oldest complete book known, to ethics and theology as the earliest expression of the mystery we name Conscience, and to lovers of antiquity as one of the most instructive and touching relics of a people and a power that once were great and are now brought to nothing."
My man, shut up. Stop complaining nobody knows about these works while you actively shroud them behind the most overly-verbose introduction ever. Just terrible.
Gunn's stuffiness also shows up in the translations, which are (hopefully) at least very accurate and academic, but some take a little interpreting, which he does not provide. I don't know if other versions exist, but I'd recommend most people look for others.
Anyway, the first text, by Ptah-hotep, is the majority of the book. He's an aging vizier offering advice to his son on how to live in a complex society, advise the pharaoh, navigate court life, etc. It's pretty meditative, focuses on listening, learning, being fair, being honest. It's very nice!
As a philosophy I think it's nice but naïve, in the sense that it focuses ONLY on listening and learning and not asserting yourself against bad actors. Yes, you can let a fool argue and hope his mistakes and errors cause his downfall, but what if they don't? The advice presupposes a fair and just society where karma always wins out, which is lovely, but unrealistic. Still, a nice read.
The next text, very short, is the added-on instructions of Ke'Gemni. It's a little more abstract and pragmatic at the same time. Talks about modesty and humility. It's like a little add-on to the main text. It's okay, but nothing life-changing.
The last text, also very short, is shockingly different. Long after the first two, this is a king talking about how he was betrayed and failed by his servants, advising his son to be paranoid, to trust no one, to always be on guard. He opens up quite a bit about an assassination attempt on him, it's full on Machiavellian, it's fascinating.
Overall, I would advise skipping Gunn's commentary almost entirely, but the texts themselves deliver.
The Instruction of Ptahhotep (originally c. 2350 BCE, copied c. 1900 BCE)
The Instruction of Ke'Gemni (originally c. 2300 BCE)
The Instruction of Amenemhe'et (originally c.1900-1800 BCE)
It also features a long introduction and commentary by Battiscombe G. Gunn.
Gunn's commentary must have been the driest and thickest I have ever read. What a slog. What a SLOG! It put me off reading this multiple times. He even talks about how he thinks he's perhaps gone too far in his introduction, and EVEN IN THAT SAME SENTENCE he demonstrates it more. Look at this:
"And now I will leave Ptah-hotep to speak for himself. It may be thought that he has been introduced at too great length; but I would point out that his book has been strangely overlooked by the educated public hitherto, although it would be difficult to over-estimate its importance, to literature as the oldest complete book known, to ethics and theology as the earliest expression of the mystery we name Conscience, and to lovers of antiquity as one of the most instructive and touching relics of a people and a power that once were great and are now brought to nothing."
My man, shut up. Stop complaining nobody knows about these works while you actively shroud them behind the most overly-verbose introduction ever. Just terrible.
Gunn's stuffiness also shows up in the translations, which are (hopefully) at least very accurate and academic, but some take a little interpreting, which he does not provide. I don't know if other versions exist, but I'd recommend most people look for others.
Anyway, the first text, by Ptah-hotep, is the majority of the book. He's an aging vizier offering advice to his son on how to live in a complex society, advise the pharaoh, navigate court life, etc. It's pretty meditative, focuses on listening, learning, being fair, being honest. It's very nice!
As a philosophy I think it's nice but naïve, in the sense that it focuses ONLY on listening and learning and not asserting yourself against bad actors. Yes, you can let a fool argue and hope his mistakes and errors cause his downfall, but what if they don't? The advice presupposes a fair and just society where karma always wins out, which is lovely, but unrealistic. Still, a nice read.
The next text, very short, is the added-on instructions of Ke'Gemni. It's a little more abstract and pragmatic at the same time. Talks about modesty and humility. It's like a little add-on to the main text. It's okay, but nothing life-changing.
The last text, also very short, is shockingly different. Long after the first two, this is a king talking about how he was betrayed and failed by his servants, advising his son to be paranoid, to trust no one, to always be on guard. He opens up quite a bit about an assassination attempt on him, it's full on Machiavellian, it's fascinating.
Overall, I would advise skipping Gunn's commentary almost entirely, but the texts themselves deliver.
May 15, 2025
Fun little book but was not that special. see it as a watered down version of Marcus Aurelius meditations. I really like that a lot of ethics that were in ancient Egypt are still relevant today. The way he talks about greed is so relevant today (with the extreme capitalism that we experience nowadays). the introduction in my version was a bit weird and African nationalistic. the writer acts like this is a well established philosophy book that serves as the basis for the whole african culture. that is just simply not the case. it's wisdom literature. nothing more.
3/5
3/5
September 19, 2022
"Great is Truth, appointing a straight path; never hath it been overthrown since the reign of Osiris."
A collection of ancient Egyptian wisdom literature. The author, I think did his best in trying to translate and transfer the meaning of these treaties considering the book is from start of 20th century. I personally think he should have spend more time on wisdom literature as literary type and individual information on each book and its author.
A collection of ancient Egyptian wisdom literature. The author, I think did his best in trying to translate and transfer the meaning of these treaties considering the book is from start of 20th century. I personally think he should have spend more time on wisdom literature as literary type and individual information on each book and its author.
December 3, 2022
intelligent to brilliant
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November 15, 2023
Old translation - a bit like reading the KJV bible
While this is a reasonable (and free public domain) copy of these texts, the translation comes off a little difficult to read. To do any serious study a more recent translation might be better.
While this is a reasonable (and free public domain) copy of these texts, the translation comes off a little difficult to read. To do any serious study a more recent translation might be better.
February 5, 2021
wisdom aged for 4.5K years
June 22, 2022
Informative
June 5, 2023
Wonderful book. A great collection of teachings to help inspire better human beings.
May 8, 2025
Very interesting read. It is very curious to find out what people saw as Instructions for their children to be good people
September 24, 2020
Magnificent. Illuminating.
June 10, 2025
The first Egyptian entry in my nascent investigation of the origins of Western civilization - and actually quite enjoyable as a read. The introduction begins by describing its similar nature (as well as underlining the exposition of similar themes) to the Hebrew Proverbs, which is a useful starting point for comparative study. However, I found the Egyptian mindset to be much more cyclical and practical overall; the authors here are concerned with orderly rule, not moralizing for its own sake, and list "instructions" (substitute "proverbs" or "rules-of-thumb" to emphasize the more practical intention of the text) for individuals navigating these recurring situations. Perhaps my favorite among them is: "...and do all things as one that remembereth the days coming after, when speech availeth not." This collection also includes a third work, "The Instruction of Amenemhe'et", that I found a tad cynical and overly pessimistic - thankfully the other titles of this work overshadowed this completely. It is short, insightful, and satisfying - definitely worth the time.
November 6, 2018
It's similar to other forms of surviving literature from such an early period. The content is mostly about structure in how your conduct everyday life, don't break rules, be the bigger person, some now awkward rules about how to treat another man's wife or why you shouldn't have sex with a "child woman", a good man is a man that listens, and such. Other maxim, teaching, instruction titled books from ancient times say more or less the same thing. The main aspect that stands out is Egypt favors wisdom more than strict, traditional social conduct, whereas Sumerians--such as in The Instructions of Shurupak--prioritize rules slightly more than meditative wisdom.
April 7, 2024
This is a very short book that contains absolutely insane wisdom from around 4,000 years ago.
For how short it is, the words are crazy powerful and tells you how to deal with people and how to act if you want to have some form of control of your own mentality.
If the words were written in the 21st century, it felt like this would be a normal business feel good type book.
Totally worth a read in one lifetime!
For how short it is, the words are crazy powerful and tells you how to deal with people and how to act if you want to have some form of control of your own mentality.
If the words were written in the 21st century, it felt like this would be a normal business feel good type book.
Totally worth a read in one lifetime!
November 8, 2019
Interesting
Advice to the next generation. Words that are repeated nowadays to the young have some echoes in these writings. The edition show some unintelligible words that need to be corrected. Still the spirit of most the teachings still come through.
Advice to the next generation. Words that are repeated nowadays to the young have some echoes in these writings. The edition show some unintelligible words that need to be corrected. Still the spirit of most the teachings still come through.
June 26, 2017
It was part of the "Wisdom of the East" series, but I liked the version because Gunn was straightforward and sincere in his introduction
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