#maatian

We should look to begin with what is, in my opinion, at the very heart of Kemeticism as a whole: Maat. Maat has a variety of different definitions, but it is most widely accepted as a "fundamental, pervasive and enduring element in ancient Egyptian civilization and an inclusive and defining cultural category." Maulana Karenga (author of Maat, the Moral Ideal in Ancient Egypt: A Study in Classical African Ethics) defines Maat as the "understanding of ancient Egypt's highest moral standards, its delineation of right and wrong, its definitive concepts of relational obligations and rules of conduct and other data which composed and informed the ancient Egyptian moral universe."

But what exactly does that mean?

That's a good question, and it's the question that a lot of Kemetic practitioners ask themselves every day (myself included). While we don't have a definitive definition necessarily, we do have the differing definitions of a variety of scholars, both philosophical and archaeological. Mubabinge Bilolo suggests that Maat is "a place of articulation of three ideals," and that these ideals are:

The ideal of knowledge; the love of science; the aspiration for knowledge; the aspiration for the knowledge of true being or of that which is true or sure.

The moral ideal of truth, justice, and rectitude.

The metaphysical ideal of love and the knowledge of being: the beginning of all being.

That is to say, Maat is more than just a moral ideal, it's also an epistemological ideal. Karenga calls Maat "polysemic," that is to say, it hold several different meanings, and they're all correct. Maat is not specifically an ideological ideal, it's the foundations on which the universe rests. It is the foundation and order of the world along with the foundation of morality and idealism. It is an "interrelated order of rightness" that we should all strive to both embody and perpetuate. Maat is the core of Kemeticism and the core of who we are as Kemetic practitioners. Henri Frankfort states that "a [person's] success in life appears as proof of his frictionless integration in (this divine) order."

While Maat is similar to a myriad of different ideological principles in different cultures throughout the world--cieng in the Dinka tradition, rta in Hinduism, etc.--Maat is uniquely situated as more than just an ideological principle for morality or for righteousness in a culture--it is "conceived and carried out within the worldview which links the Divine, the natural and the social. These three domains are interrelated, interactive, and mutually affective." (Karenga, p.10)

Maat, unlike many other moral principles, is not a fixed ideology or a fixed set of concepts. It's an ongoing project that we all work to create and make better throughout our practices. It is something that we have to actively work on in order to bring to fruition and continue to uphold.

So what all does Maat entail?

Maat, like I've stated, is a polysemic concept that envelops three distinct areas of life: the Divine, the natural, and the social. In order to best understand Maat so that we may best practice it, it is best to split it up into these three sections: Maat as it relates to relationships with the Divine, Maat in the natural world, and Maat in the social world. In order to understand Maat as it relates to relationships with the Divine (or even the goddess Maat herself), we must first understand Maat in the natural and social worlds.

Maat in the natural world

Maat as it relates to the natural world is, in my opinion, the most basic understanding of Maat. In ethical texts, it is described as "life-giving" and "life-affirming," which is to say that it is natural way of life. Ptahhotep describes Maat as "a way even before the unlearned," suggesting that it is innate within us and when we learn things that go against our instincts we are effectively going against Maat. It is considered a way of life that we are so innately connected to we do not even have to learn it. Of course, we will always have to work to practice it--isfet is always nearby--but we do not have to work to learn it. It is the understanding that we are to be mutually beneficial with nature. We cannot take whatever we please from nature without giving back to nature in some way, just as nature cannot take whatever it pleases from us without giving back in some way. There is a reciprocity in Maat as a natural principle.

Maat in the social world

Maat as it relates to the social world is probably the most common definition of Maat--at least in my research--and it centers around social ethics and civil service. To be more precise, it centers around several key teachings made by different pharaohs during different Kingdoms. The most common teachings cited as the foundations of Maat stem from the Old and Middle Kingdoms, with a heavy focus on the teachings of Ptahhotep and his court and the writings of multiple tombs which include things like the Declaration of Virtues, the Declaration of Innocence, and the Book of Coming Forth By Day (Also known as the Egyptian Book of Life/The Egyptian Book of the Dead).

The oldest instructions come from The Instruction of Hordedef, during the third Old Kingdom. They say:

"Cleanse yourself before your own eyes, lest another cleanse you. When you prosper, found your household, take a mistress of heart, a son will be born to You. It is for the son that you build a house when you make a place for yourself. Make good dwelling in the graveyard, make worthy your station in the West. Accept that death humbles us, accept that life exalts us, the house of death is for life. Seek for yourself well-watered fields. Choose for him a plot among your fields, well-watered every year. He profits you more than your own son, prefer him even to your [son]."

While there are a multitude of versions of the Egyptian Book of the Dead that we can look towards for information regarding Maat in a variety of contexts, I have found the Papyrus of Nu to be one of the most helpful in interpreting the social constructs of Maat.

From the Papyrus of Nu, we get the following:

"In truth I have come to thee (Maati), and I have brought Maat to thee, and I have destroyed wickedness for thee. I have not done evil to mankind. I have not oppressed the members of my family, I have not wrought evil in the place of right and truth. I have had no knowledge of worthless men. I have not wrought evil. I have not made to be the first consideration of each day that excessive labor should be performed for me. I have not brought forward my name for exaltation to honors. I have not ill-treated servants. I have not thought scorn of the Gods. I have not defrauded the oppressed one of his property. I have not done that which is an abomination unto the gods. I have not caused harm to be done to the servant by his chief. I have not caused pain. I have made no man suffer hunger. I have made no one to weep. I have done no murder. I have not given the order for murder to be done for me. I have not inflicted pain upon mankind. I have not defrauded the temples of their oblations. I have not purloined the cakes of the gods. I have not carried off the cakes offered to the khus. I have not committed fornication. I have not polluted myself in the holy places of the god of my city, nor diminished from the bushel. I have neither added to nor filched away land. I have not encroached upon the fields of others. I have not added to the weights of scales. I have not misread the pointer of the scales. I have not carried away the milk from the mouths of children. I have not driven away the cattle which were upon their pastures. I have not snared the feathered fowl of the preserves of the gods. I have not caught fish with bait made of fish of their kind. I have not turned back the water at the time when it should flow. I have not cut a cutting in a canal of running water. I have not extinguished a fire or light when it should burn. I have not violated the ties of offering to chosen meat-offerings. I have not driven off the cattle from the property of the gods. I have not repulsed the gods in their manifestations. I am pure. I am pure. I am pure. I am pure."

We also have the Negative Confession from the Papyrus of Nebseni, which is a numbered list of 42 statements that define what Maat is not. These are somewhat edited from the most commonly found translations because the translations speak only of God, and we know that Kemeticism is not a monotheistic religion and it irks me lol.

Hail, thou whose strides are long, who comest forth from Annu, I have not done iniquity.

Hail, thou who art embraced by flame, who comest forth from Kher-aba, I have not robbed with violence.

Hail, thou divine Nose, who comest forth from Khemennu, I have not done violence to any man.

Hail, thou who eatest shades, who comest forth from the place where the Nile riseth, I have not committed theft.

Hail, Neha-hau, who comest forth from Re-stau, I have not slain man or woman.

Hail, thou double Lion-god, who comest forth from heaven, I have not made light the bushel.

Hail, thou whose two eyes are like flint, who comest forth from Sekhem, I have not acted deceitfully.

Hail, thou Flame, who comest forth as thou goest back, I have not purloined the things which belong unto the gods.

Hail, thou Crusher of bones, who comest forth from Suten-henen, I have not uttered falsehood.

Hail, thou who makest the flame to wax strong, who comest forth from Het-ka-Ptah, I have not carried away food.

Hail, Qerti, who come forth from Amentet, I have not uttered evil words.

Hail, thou whose teeth shine, who comest forth from Ta-she, I have attacked no man.

Hail, thou who dost consume blood, who comest forth from the house of slaughter, I have not killed the beasts which are the property of the gods.

Hail, thou who dost consume the entrails, who comest forth from the mabet chamber, I have not acted deceitfully.

Hail, thou god of Right and Truth, who comest forth from the city of double Maati, I have not laid waste to the lands which have been plowed.

Hail, thou who goest backward, who comest forth from the city of Bast, I have never pried into matters to make mischief.

Hail, Aati, who comest forth from Annu, I have not set my mouth in motion against any man.

Hail, thou who art doubly evil, who comest forth from the nome of Ati, I have not given way to wrath concerning myself without a cause.

Hail, thou serpent Uamemti, who comest forth from the house of slaughter, I have not defiled the wife of a man.

Hail, thou who lookest upon what is brought to him, who comest forth from the Temple of Amsu, I have not committed any sin against purity.

Hail, Chief of the divine Princes, who comest forth from the city of Nehatu, I have not struck fear into any man.

Hail, Khemiu, who comest forth from the Lake of Kaui, I have not encroached upon sacred times and seasons.

Hail, thou who orderest speech, who comest forth from Urit, I have not been a man of anger.

Hail, thou Child, who comest forth from the Lake of Heq-at, I have not made myself deaf to the words of right and truth.

Hail, thou disposer of speech, who comest forth from the city of Unes, I have not stirred up strife.

Hail, Basti, who comest forth from the Secret City, I have made no man to weep.

Hail, thou whose face is turned backward, who comest forth from the Dwelling, I have not committed acts of impurity, neither have I lain with men.**

Hail, Leg of fire, who comest forth from Akhekhu, I have not eaten my heart.

Hail, Kenemti, who comest forth from the city of Kenemet, I have abused no man.

Hail, thou who bringest thine suffering, who comest forth from the city of Sau, I have not acted with violence.

Hail, thou god of faces, who comest forth from the city of Tchefet, I have not judged hastily.

Hail, thou who givest knowledge, who comest forth from Unth, I have not... and I have not taken vengeance upon the god.

Hail, thou lord of two horns, who comest forth from Satiu, I have not multiplied my speech overmuch.

Hail, Nefer-Tem, who comest forth from Het-ka-Ptah, I have not acted with deceit, and I have not worked wickedness.

Hail, Tem-Sep, who comest forth from Tattu, I have not uttered curses on the king.

Hail, thou whose heart doth labor, who comest forth from the city of Tebti, I have not fouled water.

Hail, Ahi of the water, who comest forth from Nu, I have not made haughty my voice.

Hail, thou who givest commands to mankind, who comest forth from Sau, I have not cursed the gods.

Hail, Neheb-nefert, who comest forth from the Lake of Nefer, I have not behaved with insolence.

Hail, Neheb-kau, who comest forth from thy city, I have not sought for distinctions.

Hail, thou whose head is holy, who comest forth from thy habitations, I have not increased my wealth, except with such things as are justly mine own possessions.

Hail, thou who bringest thine own arm, who comest forth from Aukert, I have not thought scorn of the god who is in my city.

**"neither have I lain with men" can be used to excuse homophobia in Kemeticism, but I personally interpret it similar to declaration 19, in that it is specific to those already married/in relationships.

There is a large body of work surrounding Ptahhotep's Maxims as a site of Maatian ideals, but the Maxims alone are over a dozen pages long, so I will put those in a separate post!

Maat, the relationships with the Divine

Maat as it relates to relationships with the Divine is probably the least well-defined aspect of Maat. In the autobiography of Seshem-Nefer, Maat is defined as "What God loves, wills and wishes" and "the Good". In relationship to the Divine, Maat is essentially "right" worship. This leaves a lot of room for interpretation and expansion, which is ideal in a culture and religion that continues to evolve and survive the tests of time.

What the hell does all of this mean?

Ptahhotep's Maxims are indisputably one of the most influential works of Egyptian literature that still survives today. It is a large part of our Maatian ideals and our sociocultural understandings of Maat and Kemeticism as a whole.

These Maxims, as most commonly translated, are listed below. I'll write my interpretations and other interpretations specifically in later posts :)

Do not be haughty because of your knowledge, but take counsel with the unlearned 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 children* at the grindstones. *the most common translation is "women," but I have also seen girls or children. I use children because it makes the most sense to me, personally.

If you come up against an aggressive adversary in court, one who has influence and is more excellent than you, lower your arms and bend your back, for if you stand up to him, he will not give in to you. You should disparage his belligerent speech by not opposing him in his vehemence. The result will be that he is called boorish, and your control of temper will have equaled his babble.

If you come up against an aggressive adversary, your equal, one who is of your own social standing, you will prove yourself more upright than he by remaining silent while he speaks vengefully. The deliberation by the judges will be somber, but your name will be vindicated in the decision of the magistrates.

If you come up against an aggressive adversary, a man of low standing, one who is not your equal, do not assail him in accordance with his lowly estate. Leave him be, and he will confound himself. Do not answer him in order to vent your frustration; do not alleviate your anger at the expense of your adversary. Wretched is he who persecutes the inept. Things will turn out in accordance with your will, and you will defeat him through the censure of the magistrates.

If you are a ruler responsible for the concerns of the populace, search for every opportunity to do good, so that there may be no shortcoming in your actions. Great is Maat, and its foundation is firmly established; it has not been shaken since the time of Osiris, and he who violates the law must be punished. In the eyes of a covetous man it goes unnoticed that wealth can be lost through dishonesty, and that wrongdoing does not result in success. He says "I will procure wealth for myself." He does not say "I will procure wealth through my diligence." But in the long run it is Maat which endures, and an honest man may state: "This is my ancestral property."

Do not stir up fear in people, or the Gods will punish in equal measure. And a man may live thereby, but he will eventually be lacking in bread for his mouth. A man may decide to become rich, and he may say, "I will snatch for myself whatever I see." A man may decide to cheat another, but he will end up by giving his gains to a total stranger. It is not what men devise that comes to pass, but what the Gods determine comes to pass. Live, therefore, contentedly, and let what they give come of its own accord.

If you should be one of those sitting as guests at the table of someone who is greater than you, accept what he serves when it is placed in front of you. Look only at what is right in front of you, and do not stare at him constantly, for to force yourself upon him is an irritation to his spirit. Do not speak to him until he invites you to do so, for one never knows what may be annoying. You should speak only when he addresses you, and then what you say will be of interest. You should laugh only when he laughs, and this will be very pleasant to his heart. As for a nobleman when he is at the table, his demeanor is determined by his mood. He will be generous to the one whom he favor, for such is the way once night has come. It is his mood which prompts him to be generous; a nobleman may give, but an ordinary man should not presume upon him. The eating of bread is under the governance of the Gods, and it is only a churl who complains about it.

If you are a man entrusted with responsibility, one whom one nobleman sends to another, be meticulous in your duty when he sends you, and deliver his message exactly as he dictates it. Resist doing anything offensive by making a comment which could cause one nobleman to be annoyed with the other. Observe the truth; do not surpass it, although one should not repeat an angry speech. Do not speak against any person, be he great or small, for this serves only to arouse the temper.

If you engage in agriculture, and your field prospers, and the Gods cause it to increase under your hand, do not talk about it incessantly around your neighborhood, for it is important that one should practice with discretion appropriate to the prudent man. It is the man of integrity who is the possessor of true wealth, and in the court he conquers like a crocodile. Do not praise him who has no children, neither speak ill nor boast about it, for it is common that a father may be in misery, and as for a mother who has given birth, another may be happier than she. It is the lone man of whom the Gods take care, and the head of the family may pray for someone to succeed him.

If you are humble and the servant of a well-to-do man, let all your behavior be flawless before the Gods. If you should learn that he was once of low estate, do not be disdainful toward him because you have learned about his past. Respect him in accordance with what he has made of himself, for wealth does not come of its own accord, but it is the ordinance of the Gods for one whom they favor. As for his possessions, he has gathered them himself, but it is the Gods who have made him respectable and watch over him even when he sleeps.

Follow your heart as long as you live, and do not work beyond what is allocated to you, do not waste the time of following the heart, for wasting time is an annoyance of the spirit. Do not lose the hours of daylight beyond what is necessary for keeping your household in order. When wealth has been amassed, follow your heart, for wealth brings no advantage when it is a burden.

If you are a well-to-do man and beget a son who pleases the Gods: if he is upright and follows your disposition, if he listens to your teachings, if his conduct is worthy within your household, and if he manages your property well, then do every good thing for him, for he is your son, begotten of your very being; do not withhold your love from him. But one's offspring may cause grief; if he goes wrong and disregards your counsel, if he does not do as you instruct him but disobeys everything said to him, if his mouth prattles on with vile talk, then reject him, for he is not your son, and for certain he was not born to you. Punish him for all his talk, for he who has extended his arm against you is hateful to the Gods. Surely evil was fated for him from the womb, for he whom the Gods guide is one who cannot err, and he whom they leave stranded is unable to cross the river.

If you are in the audience chamber, stand and sit in accordance with your position which was given to you on the first day. Do not exceed your duty, for it will result in your being turned back. Be attentive to him who enters bearing a report, for he who has been summoned has complete freedom. The audience chamber tends towards strict etiquette, and all its affairs follow specific rules of conduct. It is the Gods who promote one's position, and that men should force their way is not done.

If you are with the people, gain for yourself supporters who are trustworthy. One who is trustworthy is one who will not spread talk around the community; he will himself become an official and a man of means due to his good performance. As for your good reputation, you should not talk about it; provide for your body, but turn your attention toward the people, and men will boast on your behalf without you being aware of it. But as for him whose heart obeys his stomach, he invites scorn for himself instead of respect. His heart is morose and his body wretched. Great of heart are those whom the Gods have established, but he who listens to his stomach is his own worst enemy.

State your business without concealing anything, proffer your opinion in the council of your lord. If he can speak fluently and easily, it will not be difficult for an agent to give his account, and no one will answer, 'what does he know of it?' Even an official whose property has fared poorly, if he thinks about reproaching him concerning it, will be silent saying only, 'I have no comment'.

If you are a leader, take responsibility in the matters entrusted to you, and you will accomplish things of note. But think on the days which are still to come, lest some misdeed should arise to destroy your favorable position, for an occasion of hatred is like the entrance of a crocodile.

If you are a man of authority, be patient when you are listening to the words of a petitioner; do not dismiss him until he has completely unburdened himself of what he has planned to say to you. A man who has been wronged desires to express his frustrations even more than the accomplishment of the justice for which he came; but concerning him who dismisses petitions men say, 'Why ever did he reject it?' Not everything about which he has petitioned will be done, but a sympathetic hearing is a means of calming the heart.

If you desire that friendship should endure in a house which you enter as a lord, as a brother, or as a friend: in any place which you enter, avoid approaching the women, for there is nothing good in any situation where such is done. It is never prudent to become overtly familiar with them, for countless men have thus been diverted from their own interests. One may be deceived by an exquisite body, but then it suddenly turns to misery. All it takes is a trifling moment like a dream, and one comes to destruction through having known them. Pricking the jealousy of a rival is a nasty piece of business; a man may perish because of so doing, if the heart becomes ensnared. As for him who is ruined through becoming embroiled with them, no venture will ever be successful in his hand.

If you desire that your way of life be blameless, keep yourself far from every evil. Guard yourself against the blemish of greediness, for it is a grave affliction of an incurable disease, and those who fall into it cannot recover. It creates dissention among fathers, mothers, and maternal brothers; it embitters beloved friends; it alienates a trustworthy man from his lord; it isolates a wife from her husband. It is an embracing of every evil; it is a combining of everything which is hateful. The man will endure who is meticulous in uprightness and who walks in accordance with his proper station; he will make a testament thereby; but for the greedy there will be no tomb.

Do not be selfish in the division of an estate by lusting for more than your rightful share. Do not be selfish with respect to your relatives, for greater is the claim of the good-natured man than that of the assertive. He who forsakes his relatives is truly poor, for he lacks the compassion to respond to their entreaties. Even a little of what one yearns for can calm a distressed man.

If you are well-to-do and establish your household, be gracious to your wife in accordance with what is fair. Feed her well, put clothes on her back; ointment is the balm for her body. Rejoice her heart all the days of her life, for she is a profitable field for her lord. Do not condemn her. But keep her far away from power; control her, for her eye is quick and sharp. Watch her carefully, for thus you will cause her to remain long in your house. If you are too strict with her, there will be tears. She offers sexual favors in return for her upkeep, and what she asks is that her desire be fulfilled.

Gratify your friends with what has come into your possession, for what has come to you is a boon from the Gods. As for him who fails to gratify his friends, people will say that he is a selfish individual. No one knows what will come to pass when he considers tomorrow, and the righteous individual is he by whom men are sustained. If deeds deserving of praise are done, one's friends say 'Well done!' One cannot bring satisfaction to an entire town, but one can bring happiness to friends when there is need.

Do not repeat slander, and do not listen to it, for it is but the prattling of a churlish man. Repeat only what is seen, not what is heart, or forget it and say nothing at all, for he who is listening to you can discern what is trustworthy. When taxation is ordered and carried out, there arises against the tax collector the same resentment as against the decree itself. Slander is like a nightmare; divorce yourself from it.

If you are a man of trust, one who sits in the council of his lord, direct your attention toward excellence. Your silence will be more profitable than babbling, so speak only when you know that you are qualified to do so. It is only the proficient who speak in council, for speech is more difficult than any craft, and only the competent can endow it with authority.

If you are influential, you should establish respect for yourself through knowledge and through courtesy in speech. Do not be domineering except in official matters, for the aggressive man meets with trouble. Do not be arrogant, lest you be brought low; do not be silent, but yet be cautious of causing offense when you answer a speech angrily. Turn away your face and control yourself, for the flames of the quick-tempered spread quickly; but the affable man, when offended, treads carefully. One who is dour throughout the whole day will never have a happy moment, and he who is frivolous throughout the whole day will never establish a household for himself. He who aims for full control is like the one who guides the helm at the time of landing, but another moors the boat; but he who obeys his heart will keep everything in order.

Do not attempt to upstage an important official; do not irritate one who is laden with responsibility, for it may happen that he will be annoyed at the one who opposes him, while his mood will be lightened by one who is loyal to him. He and the Gods are the ones who bestow favors, and what he wishes is what should be done for him. His face will be kindly toward you even after anger, and your well-being depends on his mood. There is hostility with an enemy, but it is good will which increases favor.

Inform an official of what is beneficial to him, and see to it that he is accepted by the people. Cause his wisdom to be recognized by his lord, and there will be an abundance for you from his generosity. A person of good disposition is for your good, for your back will be clothed by it. His approval will be upon you for the support of your household under your noble master to whom you are loyal. Support him thus, and he will also provide excellent support for you. Moreover, affection for you will endure in the hearts of those who respect you. Behold, he who is gracious to listen is highly esteemed.

If you should function as a noble official of the court, appointed to settle disputes among the populace, nurture in yourself ignorance of partiality. When you speak, do not incline toward one side. Be careful lest someone voice his opinion to the magistrates: 'He turns the matter upside down.' Then your action will turn into censure of yourself.

If you feel merciful concerning a misdeed which has happened and feel favorable toward someone because of his honesty, pass over it and do not recall it, since he was silent before you from the very first.

If you are wealthy after having been destitute, and have amassed riches after poverty in a town where people know about you, do not boast of what has come to you in the past, and do not be too confident in your possessions which have come to you as gifts of the Gods. Thus you will not lag behind another like you to whom the same thing has happened.

Bow respectfully to him who is superior to you, your senior from the royal palace, then your household will be firm in its possessions, and your rewards will come at their proper time. But wretched is he who opposes a superior, for one enjoys life only during the time when he is kindly disposed, and the arm bared to salute him will not break. Do not despoil the house of neighbors, do not steal the property of one who is close to you, lest he complain against you until you be brought to trial. A plaintiff is lacking in compassion, and if he learns of it, he will prosecute. Wretched is he who stirs up adversity in his own neighborhood.

Do not 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.

If you are investigating the character of a colleague, do not make inquiry of someone who is close to him. Conduct your business with him alone until you are no more ambiguous about his personality. After a while you will become familiar with him. Examine his heart at the time of speaking with him. If he talks too freely about what he has seen, or if he does something at which you are taken aback, nevertheless be amiable with him and remain silent. Do not turn your face away from him, but be cautious about revealing anything to him. Do not answer him with an act of hostility, do not withdraw from him, and do not assail him. He will eventually get what he deserves, for there is no escape for anyone from him who has determined his fate.

Be generous as long as you live, for what goes out from the storehouse does not go back in, and men are eager for bread which is freely given. He whose stomach is empty is an accuser, and such an opponent becomes a bringer of woe; do not make of him a friend. Compassion is a man's monument throughout the years which follow his tenure of office.

Acknowledge your assistants when you have wealth, and do not be of mean disposition toward your friends. Such is like a riverbank which floods; it is greater than one's wealth. The property of one man may pass to another, but the integrity of a gentleman is always beneficial to him, and a good character will be his monument.

Punish soundly and reprimand thoroughly, for the restraint of evil will reinforce morality. As for a court case which is not concerned with criminal action, let him who has the complaint act as prosecutor.

If you take to wife one who is silly and frivolous, of light-hearted disposition, and known to her townsmen, she may continue in her ways when at any moment it strikes her fancy. Do not send her away, but allow her to eat from your table. A light-hearted woman at least provides amusement.

If you give heed to these things which I have spoken to you, all your affairs will be successful. If their truth is effected, this will be proof of their worth, and the remembrance of them will continue on in the speech of men because of the goodness of their percepts. Men will cling to every word, and they will never perish in this land for ever. They have been recorded and spoken for good, and noblemen will utter decrees in accordance with them. This treatise is a means of teaching a man to speak to posterity. Let him who would be a recognized authority give heed to it. It is good to speak to posterity, and it is the duty of posterity to give heed to it. If a noble action is done by one who is in authority, he will be of good reputation for ever, and all his wisdom will be for everlasting. The learned man takes care of his ba by assuring that it will be content with him on earth. The learned man can be recognized by what he has learned, and the nobleman by his good actions; his heart controls his tongue, and precise are his lips when he speaks. His eyes see, and his ears are pleased through hearing of the repute of his son who acts in accordance with Maat and who is free from falsehood.

Hearing is beneficial to a son who willingly hears, for when what is heard takes root in the hearer, he who has heard will become one worthy himself of being heard. It is good to hear and it is good to speak, but he who can hear possesses what is advantageous. Hearing is beneficial to the hearer; hearing is better than everything, for through it good affection comes into being. How good it is that a son should accept what his father says, for ripe old age will come upon him thereby. He who listens is favored of the Gods, but he who is hated of the Gods does not listen. It is the heart which causes its possessor to be one who hears or who does not hear. The 'life, prosperity, and health' of a man are his heart. A hearer is one who gives heed to what is said, and he who is willing to listen is one who does what has been said. How good it is when a son heeds his father, and how joyful is he by whom it may be said: 'My son is pleasing, for he is skilled in obedience.' As for him who heeds what is said to him, he will be self-sufficient and respected by his father; he will be remembered in the mouths of the living, both those who are on the earth and those who will be.

If a nobleman takes to heart what is said by his father, never will fail any endeavor of his. Educate your son as a listener, one who will be esteemed in the hearts of the nobles, one who guides his speech in accordance with what is said to him, one who acknowledges him who is to be obeyed. It is such a son who is superior and whose actions are distinguished, but error is ingrained into him who does not listen. The education of a wise man leads to his success, but as for the fool, he will labor in vain.

As for the fool who will not listen, he never accomplishes anything, for he discerns knowledge in ignorance and something beneficial in that which is baneful. He does everything that is loathsome, so that men are furious with him day after day. He thrives on that whereby others die, and the falsification of speech is his food and drink. His disposition is known to authorities; he is a picture of living death day after day. Men disregard his stupid deeds because of the many griefs which fall upon him every day.

A son who listens is a true follower of Horus, for his fortune is good because he has listened. He will attain ripe old age and will be honored, and he will speak likewise to his own children, handing on the instruction of his father, for every man teachings according as he acts. He will converse in the presence of his children, and they in turn will speak to their children. Build their character, do not instill in them anything offensive. Strengthen Maat, and your children will live. As for the first one who succumbs to evil, men will gossip about what they have seen, for such is the way of the world; and they will gossip about what they hear, for such is also the way of the world. Take heed of everyone, and try to keep people quiet; wealth does not amount to much otherwise.

Do not say something and then go back on it; do not put one thing in the place of another. Beware of relaxing self-restraint within yourself; give way to the speech of a wise man, and listen well, if you wish to be secure in the speech of those who hear when you speak. First attain to the status of an expert, and then you will be able to speak with complete success, and your every undertaking will be in order.

Suppress your impulses and control your mouth, and then your advice will be welcomed by the officials. Be totally precise to your master; behave so that men say to him, 'He is the son of so-and-so,' and that those who hear it may say, 'Fortunate is he who begat him.' Be painstaking all the time that you are speaking, so that you may say things of importance. Then the officials who are listening will say: 'How excellent are the words of his mouth!'

1. Do not be haughty because of your knowledge, but take counsel with the unlearned 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 children* at the grindstones.

*this is often translated as “women” or “girls,” but those translations don’t really fit with my beliefs of Maat, and I’ve seen it translated as children so that’s what I’m sticking with lol

All of Ptahhotep’s Maxims are super long to me, which I’m not used to (I did research on the Grecian Delphic Maxims on another blog I run, and those are far shorter than Ptahhotep’s Maxims lol), so I find it best to kind of dissect them.

Do not be haughty because of your knowledge

To me, this simply means that you shouldn't be an asshole because you know things. Think mansplaining: assuming you're better than someone else because you have 'more knowledge' of the subject, whether or not that is true.

But take counsel with the unlearned man as well as with the learned

You should look to vary your friends and those you talk to, especially with regards to decision making. You should have friends in many socioeconomic and sociocultural standings so that you can get many, many different perspectives and opinions.

For no one has ever attained perfection of competence, and there is no craftsman who has acquired full mastery.

Nobody knows everything. There's always stuff to learn. There is always information to be given, found, and learned. Anyone who says that they're a complete master at something should be looked at with scrutiny and be questioned.

Good advice is rarer than emeralds, but yet it may be found even among children at the grindstones.

Good advice may not come often, but it can come from anywhere, so you shouldn't ignore every single piece of advice that you get from those you consider less experienced/less knowledgeable than you, because even the youngest and most inexperienced of people can have good advice to give.