ENGLISH 101

The Lamentations of Khakheperre-sonbe1

Introduction (Simpson, 211)

“The author of our lamentations … describes the plight of a disorganized land in a time of troubles … [and]

a discourse with the man’s other self. … The text is written on 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 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

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). 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

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.

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

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

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 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). 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).