as
a common name at this time, and in the absence of more certain proof it
will be well to abstain from the identification of like names upon
insufficient grounds. Thus it is only by the chance discovery of this
{30} scroll that these two princes of old time, whose bodies are blown
about the desert dust these many centuries, are secured from utter
oblivion; men '_such as did bear rule in their kingdoms, men renowned
for their power, giving counsel by their understanding, and declaring
prophecies: Leaders of the people by their counsels, and by their
knowledge of learning meet for the people, wise and eloquent in their
instructions_.' And against such as these, that from remote years
'_have left a name behind them, that their praises might be reported,_'
how many are there '_which have no memorial; who are perished, as
though they had never been; and are become as though they had never
been born; and their children after them_.'[13]

I had intended to make a detailed analysis of the moral sense of
Ptah-hotep and Ke'gemni, but it appears unnecessary; since they give
their advice so clearly and simply, they may safely be left to speak
for themselves. But as especially noteworthy I would point to the
gracious tolerance of ignorance enjoined in Sec. 1 (Ptah-hotep), and the
fine reason given for that injunction, in contrast with the scorn
expressed for the obstinate fool (Ph. 40); the care due to a wife (Ph.
21), which is in signal contrast to the custom of other Eastern nations
in this {31} respect;[14] the great stress laid on filial duties (Ph.
38, 39, 41, 42, 43); the enthusiasm for obedience, expressed in a
jargon of puns (Ph. 38), which, once the high-watermark of style among
Egyptian _literati_, has long since lost its savour; the interesting
matter on manners at table (Kg. 2, 3, Ph. 7, 9), in society (Kg. 4, Ph.
14, 18, 20, 34), and in official positions (Ph. 5, 8, 13, 15, 16, 17,
24, 28). A rough classification including many sections is here given:

Duties toward superiors (Ph. 2, 7, 8, 10, 16, 27, 31).

Duties toward equals (3, 6, 14, 18, 20, 26, 29, 33, 35, 37).

Duties toward inferiors (1, 4, 5, 16, 17, 22). The whole teaching
resolves into the maxim, "Be good, and you will be happy;" not at all
in the sense that virtue is its own reward--I do not think that that
would have seemed an adequate return to Ptah-hotep--but in the sense of
material welfare rewarding, as a matter of course, an honourable life.