Chapter X: Tales of Travel and Adventure (2)

And this peasant came a third time to lay his complaint [before Rensi], and he said, "O my Lord Rensi, the steward! Thou art Rā, the lord of heaven with thy great chiefs. The affairs of all men [are ruled by thee]. Thou art like the water-flood. Thou art Hep (the Nile-god) who maketh green the fields, and who maketh the islands that are deserts to become productive. Exterminate the robber, be thou the advocate of those who are in misery, and be not towards the petitioner like the water-flood that sweepeth him away. Take heed to thyself likewise, for eternity cometh, and behave in such a way that the proverb, 'Righteousness (or truth) is the breath of the nostrils,' may be applicable unto thee. Punish those who are deserving of punishment, and then these shall be like unto thee in dispensing justice. Do not the small scales weigh incorrectly? Doth not the large balance incline to one side? In such cases is not Thoth merciful? When thou doest acts of injustice thou becomest the second of these three, and if these be merciful thou also mayest be merciful. Answer not good with evil, and do not set one thing in the place of another. Speech flourisheth more than the _senmit_ plants, and groweth stronger than the smell of the same. Make no answer to it whilst thou pourest out acts of injustice, to make to grow apparel, which three ... will cause him to make. [If] thou workest the steering pole against the sail (?), the flood shall gather strength against the doing of what is right. Take good heed to thyself and set thyself on the mat (?) on the look-out place. The equilibrium of the earth is maintained by the doing of what is right. Tell not lies, for thou art a great man. Act not in a light manner, for thou art a man of solid worth. Tell not lies, for thou art a pair of scales. Make no mistake [in thy weighing], for thou art a correct reckoner (?). Observe! Thou art all of a piece with the pair of scales. If they weigh incorrectly, thou also shalt act falsely. Let not the boat run aground when thou art working the steering pole ... the look-out place. When thou hast to proceed against one who hath carried off something, take thou nothing, for behold, the great man ceaseth to be a great man when he is avaricious. Thy tongue is the pointer of the scales; thy heart is the weight; thy lips are the two arms of the scales. If thou coverest thy face so as not to see the doer of violent deeds, who is there [left] to repress lawless deeds? Observe! Thou art like a poor man for the man who washeth clothes, who is avaricious and destroyeth kindly feeling (?). He who forsaketh the friend who endoweth him for the sake of his client is his brother, who hath come and brought him a gift. Observe! Thou art a ferryman who ferriest over the stream only the man who possesseth the proper fare, whose integrity is well attested (?). Observe! Thou art like the overseer of a granary who doth not at once permit to pass him that cometh empty. Observe! Thou art among men like a bird of prey that liveth upon weak little birds. Observe! Thou art like the cook whose sole joy is to kill, whom no creature escapeth. Observe! Thou art like a shepherd who is careless about the loss of his sheep through the rapacious crocodile; thou never countest [thy sheep]. Would that thou wouldst make evil and rapacious men to be fewer! Safety hath departed from [every] town throughout the land. Thou shouldst hear, but most assuredly thou hearest not! Why hast thou not heard that I have this day driven back the rapacious man? When the crocodile pursueth.... How long is this condition of thine to last? Truth which is concealed shall be found, and falsehood shall perish. Do not imagine that thou art master of to-morrow, which hath not yet come, for the evils which it may bring with it are unknown."

And behold, when this peasant had said these things to Rensi, the son of Meru, the steward, at the entrance to the hall of the palace, Rensi caused two men with leather whips to seize him, and they beat him in every member of his body. Then this peasant said: "The son of Meru hath made a mistake. His face is blind in respect of what he seeth, he is deaf in respect of what he heareth, and he is forgetting that which he ought to remember. Observe! Thou art like unto a town that hath no governor, and a community that hath no chief, and a ship that hath no captain, and a body of men who have no guide. Observe! Thou art like a high official who is a thief, a governor of a town who taketh [bribes], and the overseer of a province who hath been appointed to suppress robbery, but who hath become the captain of those who practise it."

And this peasant came a fourth time to lay his complaint before Rensi, and he met him as he was coming out from the door of the temple of the god Herushefit, and said, "O thou who art praised, the god Herushefit, from whose house thou comest forth, praiseth thee. When well-doing perisheth, and there is none who seeketh to prevent its destruction, falsehood maketh itself seen boldly in the land. If it happen that the ferry-boat is not brought for thee to cross the stream in, how wilt thou be able to cross the stream? If thou hast to cross the stream in thy sandals, is thy crossing pleasant? Assuredly it is not! What man is there who continueth to sleep until it is broad daylight? [This habit] destroyeth the marching by night, and the travelling by day, and the possibility of a man profiting by his good luck, in very truth. Observe! One cannot tell thee sufficiently often that 'Compassion hath departed from thee.' And behold, how the oppressed man whom thou hast destroyed complaineth! Observe! Thou art like unto a man of the chase who would satisfy his craving for bold deeds, who determineth to do what he wisheth, to spear the hippopotamus, to shoot the wild bull, to catch fish, and to catch birds in his nets. He who is without hastiness will not speak without due thought. He whose habit is to ponder deeply will not be light-minded. Apply thy heart earnestly and thou shalt know the truth. Pursue diligently the course which thou hast chosen, and let him that heareth the plaintiff act rightly. He who followeth a right course of action will not treat a plaintiff wrongly. When the arm is brought, and when the two eyes see, and when the heart is of good courage, boast not loudly in proportion to thy strength, in order that calamity may not come unto thee. He who passeth by [his] fate halteth between two opinions. The man who eateth tasteth [his food], the man who is spoken to answereth, the man who sleepeth seeth visions, but nothing can resist the presiding judge when he is the pilot of the doer [of evil]. Observe, O stupid man, thou art apprehended. Observe, O ignorant man, thou art freely discussed. Observe, too, that men intrude upon thy most private moments. Steersman, let not thy boat run aground. Nourisher [of men], let not men die. Destroyer [of men], let not men perish. Shadow, let not men perish through the burning heat. Place of refuge, let not the crocodile commit ravages. It is now four times that I have laid my complaint before thee. How much more time shall I spend in doing this?"

This peasant came a fifth time to make his complaint, and said, "O my lord steward, the fisherman with a _khut_ instrument ..., the fisherman with a ... killeth _i_-fish, the fisherman with a harpoon speareth the _āubbu_ fish, the fisherman with a _tchabhu_ instrument catcheth the _paqru_ fish, and the common fishermen are always drawing fish from the river. Observe! Thou art even as they. Wrest not the goods of the poor man from him. The helpless man thou knowest him. The goods of the poor man are the breath of his life; to seize them and carry them off from him is to block up his nostrils. Thou art committed to the hearing of a case and to the judging between two parties at law, so that thou mayest suppress the robber; but, verily, what thou doest is to support the thief. The people love thee, and yet thou art a law-breaker. Thou hast been set as a dam before the man of misery, take heed that he is not drowned. Verily, thou art like a lake to him, O thou who flowest quickly."

This peasant came the sixth time to lay his complaint [before Rensi], and said, "O my lord steward ... who makest truth to be, who makest happiness (or, what is good) to be, who destroyest [all evil]; thou art like unto the satiety that cometh to put an end to hunger, thou art like unto the raiment that cometh to do away nakedness; thou art like unto the heavens that become calm after a violent storm and refresh with warmth those who are cold; thou art like unto the fire that cooketh that which is raw, and thou art like unto the water that quencheth the thirst. Yet look round about thee! He who ought to make a division fairly is a robber. He who ought to make everyone to be satisfied hath been the cause of the trouble. He who ought to be the source of healing is one of those who cause sicknesses. The transgressor diminisheth the truth. He who filleth well the right measure acteth rightly, provided that he giveth neither too little nor too much. If an offering be brought unto thee, do thou share it with thy brother (or neighbour), for that which is given in charity is free from after-thought (?). The man who is dissatisfied induceth separation, and the man who hath been condemned bringeth on schisms, even before one can know what is in his mind. When thou hast arrived at a decision delay not in declaring it. Who keepeth within him that which he can eject?... When a boat cometh into port it is unloaded, and the freight thereof is landed everywhere on the quay. It is [well] known that thou hast been educated, and trained, and experienced, but behold, it is not that thou mayest rob [the people]. Nevertheless thou dost [rob them] just as other people do, and those who are found about thee are thieves (?). Thou who shouldst be the most upright man of all the people art the greatest transgressor in the whole country. [Thou art] the wicked gardener who watereth his plot of ground with evil deeds in order to make his plot to tell lies, so that he may flood the town (or estate) with evil deeds (or calamities)."

This peasant came the seventh time in order to lay his complaint [before Rensi], and said, "O my lord steward, thou art the steering pole of the whole land, and the land saileth according to thy command. Thou art the second (or counterpart) of Thoth, who judgeth impartially. My lord, permit thou a man to appeal to thee in respect of his cause which is righteous. Let not thy heart fight against it, for it is unseemly for thee to do so; [if thou doest this] thou of the broad face wilt become evil-hearted. Curse not the thing that hath not yet taken place, and rejoice not over that which hath not yet come to pass. The tolerant judge rejoiceth in showing kindness, and he withholdeth all action concerning a decision that hath been given, when he knoweth not what plan was in the heart. In the case of the judge who breaketh the Law, and overthroweth uprightness, the poor man cannot live [before him], for the judge plundereth him, and the truth saluteth him not. But my body is full, and my heart is overloaded, and the expression thereof cometh forth from my body by reason of the condition of the same. [When] there is a breach in the dam the water poureth out through it: even so is my mouth opened and it uttereth speech. I have now emptied myself, I have poured out what I had to pour out, I have unburdened my body, I have finished washing my linen. What I had to say before thee is said, my misery hath been fully set out before thee; now what hast thou to say in excuse (or apology)? Thy lazy cowardice hath been the cause of thy sin, thine avarice hath rendered thee stupid, and thy gluttony hath been thine enemy. Thinkest thou that thou wilt never find another peasant like unto me? If he hath a complaint to make thinkest thou that he will not stand, if he is a lazy man, at the door of his house? He whom thou forcest to speak will not remain silent. He whom thou forcest to wake up will not remain asleep. The faces which thou makest keen will not remain stupid. The mouth which thou openest will not remain closed. He whom thou makest intelligent will not remain ignorant. He whom thou instructest will not remain a fool. These are they who destroy evils. These are the officials, the lords of what is good. These are the crafts-folk who make what existeth. These are they who put on their bodies again the heads that have been cut off."

This peasant came the eighth time to lay his complaint [before Rensi], and said, "O my lord steward, a man falleth because of covetousness. The avaricious man hath no aim, for his aim is frustrated. Thy heart is avaricious, which befitteth thee not. Thou plunderest, and thy plunder is no use to thee. And yet formerly thou didst permit a man to enjoy that to which he had good right! Thy daily bread is in thy house, thy belly is filled, grain overfloweth [in thy granaries], and the overflow perisheth and is wasted. The officials who have been appointed to suppress acts of injustice have been rapacious robbers, and the officials who have been appointed to stamp out falsehood have become hiding-places for those who work iniquity. It is not fear of thee that hath driven me to make my complaint to thee, for thou dost not understand my mind (or heart). The man who is silent and who turneth back in order to bring his miserable state [before thee] is not afraid to place it before thee, and his brother doth not bring [gifts] from the interior of [his quarter]. Thy estates are in the fields, thy food is on [thy] territory, and thy bread is in the storehouse, yet the officials make gifts to thee and thou seizest them. Art thou not then a robber? Will not the men who plunder hasten with thee to the divisions of the fields? Perform the truth for the Lord of Truth, who possesseth the real truth. Thou writing reed, thou roll of papyrus, thou palette, thou Thoth, thou art remote from acts of justice. O Good One, thou art still goodness. O Good One, thou art truly good. Truth endureth for ever. It goeth down to the grave with those who perform truth, it is laid in the coffin and is buried in the earth; its name is never removed from the earth, and its name is remembered on earth for good (or blessing). That is the ordinance of the word of God. If it be a matter of a hand-balance it never goeth askew; if it be a matter of a large pair of scales, the standard thereof never inclineth to one side. Whether it be I who come, or another, verily thou must make speech, but do not answer whether thou speakest to one who ought to hold his peace, or whether thou seizest one who cannot seize thee. Thou art not merciful, thou art not considerate. Thou hast not withdrawn thyself, thou hast not gone afar off. But thou hast not in any way given in respect of me any judgment in accordance with the command, which came forth from the mouth of Rā himself, saying, 'Speak the truth, perform the truth, for truth is great, mighty, and everlasting. When thou performest the truth thou wilt find its virtues (?), and it will lead thee to the state of being blessed (?). If the hand-balance is askew, the pans of the balance, which perform the weighing, hang crookedly, and a correct weighing cannot be carried out, and the result is a false one; even so the result of wickedness is wickedness.'"

This peasant came the ninth time to lay his complaint [before Rensi], and said, "The great balance of men is their tongues, and all the rest is put to the test by the hand balance. When thou punishest the man who ought to be punished, the act telleth in thy favour. [When he doeth not this] falsehood becometh his possession, truth turneth away from before him, his goods are falsehood, truth forsaketh him, and supporteth him not. If falsehood advanceth, she maketh a mistake, and goeth not over with the ferry-boat [to the Island of Osiris]. The man with whom falsehood prevaileth hath no children and no heirs upon the earth. The man in whose boat falsehood saileth never reacheth land, and his boat never cometh into port. Be not heavy, but at the same time do not be too light. Be not slow, but at the same time be not too quick. Rage not at the man who is listening to thee. Cover not over thy face before the man with whom thou art acquainted. Make not blind thy face towards the man who is looking at thee. Thrust not aside the suppliant as thou goest down. Be not indolent in making known thy decision. Do [good] unto him that will do [good] unto thee. Hearken not unto the cry of the mob, who say, 'A man will assuredly cry out when his case is really righteous.' There is no yesterday for the indolent man, there is no friend for the man who is deaf to [the words of] truth, and there is no day of rejoicing for the avaricious man. The informer becometh a poor man, and the poor man becometh a beggar, and the unfriendly man becometh a dead person. Observe now, I have laid my complaint before thee, but thou wilt not hearken unto it; I shall now depart, and make my complaint against thee to Anubis."

Then Rensi, the son of Meru, the steward, caused two of his servants to go and bring back the peasant. Now this peasant was afraid, for he believed that he would be beaten severely because of the words which he had spoken to him. And this peasant said, "This is [like] the coming of the thirsty man to salt tears, and the taking of the mouth of the suckling child to the breast of the woman that is dry. That the sight of which is longed for cometh not, and only death approacheth."

Then Rensi, the son of Meru, the steward, said, "Be not afraid, O peasant, for behold, thou shalt dwell with me." Then this peasant swore an oath, saying, "Assuredly I will eat of thy bread, and drink of thy beer for ever." Then Rensi, the son of Meru, the steward, said, "Come hither, however, so that thou mayest hear thy petitions"; and he caused to be [written] on a roll of new papyrus all the complaints which this peasant had made, each complaint according to its day. And Rensi, the son of Meru, the steward, sent the papyrus to the King of the South, the King of the North, Nebkaurā, whose word is truth, and it pleased the heart of His Majesty more than anything else in the whole land. And His Majesty said, "Pass judgment on thyself, O son of Meru." And Rensi, the son of Meru, the steward, despatched two men to bring him back. And he was brought back, and an embassy was despatched to Sekhet Hemat.... Six persons, besides ... his grain, and his millet, and his asses, and his dogs.... [The remaining lines are mutilated, but the words which are visible make it certain that Tehutinekht the thief was punished, and that he was made to restore to the peasant everything which he had stolen from him.]

THE JOURNEY OF THE PRIEST UNU-AMEN INTO SYRIA
TO BUY CEDAR WOOD TO MAKE A NEW BOAT FOR AMEN-RĀ

The text of this narrative is written in the hieratic character upon a papyrus preserved in St. Petersburg; it gives an excellent description of the troubles that befell the priest Unu-Amen during his journey into Syria in the second half of the eleventh century before Christ. The text reads:

On the eighteenth day of the third month of the season of the Inundation, of the fifth year, Unu-Amen, the senior priest of the Hait chamber of the house of Amen, the Lord of the thrones of the Two Lands, set out on his journey to bring back wood for the great and holy Boat of Amen-Rā, the King of the Gods, which is called "User-hat," and floateth on the canal of Amen. On the day wherein I arrived at Tchān (Tanis or Zoan), the territory of Nessubanebtet (_i.e._ King Smendes) and Thent-Amen, I delivered unto them the credentials which I had received from Amen-Rā, the King of the Gods, and when they had had my letters read before them, they said, "We will certainly do whatsoever Amen-Rā, the King of the Gods, our Lord, commandeth." And I lived in that place until the fourth month of the season of the Inundation, and I abode in the palace at Zoan. Then Nessubanebtet and Thent-Amen despatched me with the captain of the large ship called Menkabuta, and I set sail on the sea of Kharu (Syria) on the first day of the fourth month of the Season of the Inundation. I arrived at Dhir, a city of Tchakaru, and Badhilu, its prince, made his servants bring me bread-cakes by the ten thousand, and a large jar of wine, and a leg of beef. And a man who belonged to the crew of my boat ran away, having stolen vessels of gold that weighed five _teben_, and four vessels of silver that weighed twenty _teben_, and silver in a leather bag that weighed eleven _teben_; thus he stole five _teben_ of gold and thirty-one _teben_ of silver.

On the following morning I rose up, and I went to the place where the prince of the country was, and I said unto him, "I have been robbed in thy port. Since thou art the prince of this land, and the leader thereof, thou must make search and find out what hath become of my money. I swear unto thee that the money [once] belonged to Amen-Rā, King of the Gods, the Lord of the Two Lands; it belonged to Nessubanebtet, it belonged to my lord Her-Heru, and to the other great kings of Egypt, but it now belongeth to Uartha, and to Makamāru, and to Tchakar-Bāl, Prince of Kepuna (Byblos)." And he said unto me, "Be angry or be pleased, [as thou likest], but, behold, I know absolutely nothing about the matter of which thou speakest unto me. Had the thief been a man who was a subject of mine, who had gone down into thy ship and stolen thy money, I would in that case have made good thy loss from the moneys in my own treasury, until such time as it had been found out who it was that robbed thee, and what his name was, but the thief who hath robbed thee belongeth to thine own ship. Yet tarry here for a few days, and stay with me, so that I may seek him out." So I tarried there for nine days, and my ship lay at anchor in his port. And I went to him and I said unto him, "Verily thou hast not found my money, [but I must depart] with the captain of the ship and with those who are travelling with him." ... [The text here is mutilated, but from the fragments of the lines that remain it seems clear that Unu-Amen left the port of Dhir, and proceeded in his ship to Tyre. After a short stay there he left Tyre very early one morning and sailed to Kepuna (Byblos), so that he might have an interview with the governor of that town, who was called Tchakar-Bāl. During his interview with Tchakar-Bāl the governor of Tyre produced a bag containing thirty _teben_ of silver, and Unu-Amen promptly seized it, and declared that he intended to keep it until his own money which had been stolen was returned to him. Whilst Unu-Amen was at Byblos he buried in some secret place the image of the god Amen and the amulets belonging to it, which he had brought with him to protect him and to guide him on his way. The name of this image was "Amen-ta-mat." The text then proceeds in a connected form thus:]

And I passed nineteen days in the port of Byblos, and the governor passed his days in sending messages to me each day, saying, "Get thee gone out of my harbour." Now on one occasion when he was making an offering to his gods, the god took possession of a certain young chief of his chiefs, and he caused him to fall into a fit of frenzy, and the young man said, "Bring up the god.[1] Bring the messenger who hath possession of him. Make him to set out on his way. Make him to depart immediately." Now the man who had been seized with the fit of divine frenzy continued to be moved by the same during the night. And I found a certain ship, which was bound for Egypt, and when I had transferred to it all my property, I cast a glance at the darkness, saying, "If the darkness increaseth I will transfer the god to the ship also, and not permit any other eye whatsoever to look upon him." Then the superintendent of the harbour came unto me, saying, "Tarry thou here until to-morrow morning, according to the orders of the governor." And I said unto him, "Art not thou thyself he who hath passed his days in coming to me daily and saying, 'Get thee gone out of my harbour?' Dost thou not say, 'Tarry here,' so that I may let the ship which I have found [bound for Egypt] depart, when thou wilt again come and say, 'Haste thee to be gone'?"

[Footnote 1: _i.e._ the figure of Amen-ta-mat.]

And the superintendent of the harbour turned away and departed, and told the governor what I had said. And the governor sent a message to the captain of the ship bound for Egypt, saying, "Tarry till the morning; these are the orders of the governor." And when the morning had come, the governor sent a messenger, who took me to the place where offerings were being made to the god in the fortress wherein the governor lived on the sea coast. And I found him seated in his upper chamber, and he was reclining with his back towards an opening in the wall, and the waves of the great Syrian sea were rolling in from seawards and breaking on the shore behind him. And I said unto him, "The grace of Amen [be with thee]!" And he said unto me, "Including this day, how long is it since thou camest from the place where Amen is?" And I said unto him, "Five months and one day, including to-day." And he said unto me, "Verily if that which thou sayest is true, where are the letters of Amen which ought to be in thy hand? Where are the letters of the high priest of Amen which ought to be in thy hand?"

And I said unto him, "I gave them to Nessubanebtet and Thent-Amen." Then was he very angry indeed, and he said unto me, "Verily, there are neither letters nor writings in thy hands for us! Where is the ship made of acacia wood which Nessubanebtet gave unto thee? Where are his Syrian sailors? Did he not hand thee over to the captain of the ship so that after thou hadst started on thy journey they might kill thee and cast thee into the sea? Whose permission did they seek to attack the god? And indeed whose permission were they seeking before they attacked thee?" This is what he said unto me.

And I said unto him, "The ship [wherein I sailed] was in very truth an Egyptian ship, and it had a crew of Egyptian sailors who sailed it on behalf of Nessubanebtet. There were no Syrian sailors placed on board of it by him." He said unto me, "I swear that there are twenty ships lying in my harbour, the captains of which are in partnership with Nessubanebtet. And as for the city of Sidon, whereto thou wishest to travel, I swear that there are there ten thousand other ships, the captains of which are in partnership with Uarkathar, and they are sailed for the benefit of his house." At this grave moment I held my peace. And he answered and said unto me, "On what matter of business hast thou come hither?" And I said unto him, "The matter concerning which I have come is wood for the great and holy Boat of Amen-Rā, the King of the Gods. What thy father did [for the god], and what thy father's father did for him, do thou also." That was what I said unto him. And he said unto me, "They certainly did do work for it (_i.e._ the boat). Give me a gift for my work for the boat, and then I also will work for it. Assuredly my father and my grandfather did do the work that was demanded of them, and Pharaoh, life, strength, and health be to him! caused six ships laden with the products of Egypt to come hither, and the contents thereof were unloaded into their storehouses. Now, thou must most certainly cause some goods to be brought and given to me for myself."

Then he caused to be brought the books which his father had kept day by day, and he had them read out before me, and it was found that one thousand _teben_ of silver of all kinds were [entered] in his books. And he said unto me, "If the Ruler of Egypt had been the lord of my possessions, and if I had indeed been his servant, he would never have had silver and gold brought [to pay my father and my father's father] when he told them to carry out the commands of Amen. The instructions which they (_i.e._ Pharaoh) gave to my father were by no means the command of one who was their king. As for me, I am assuredly not thy servant, and indeed I am not the servant of him that made thee to set out on thy way. If I were to cry out now, and to shout to the cedars of Lebanon, the heavens would open, and the trees would be lying spread out on the sea-shore. I ask thee now to show me the sails which thou hast brought to carry thy ships which shall be loaded with thy timber to Egypt. And show me also the tackle with which thou wilt transfer to thy ships the trees which I shall cut down for thee for.... [Unless I make for thee the tackle] and the sails of thy ships, the tops will be too heavy, and they will snap off, and thou wilt perish in the midst of the sea, [especially if] Amen uttereth his voice in the sky,[1] and he unfettereth Sutekh[2] at the moment when he rageth. Now Amen hath assumed the overlordship of all lands, and he hath made himself their master, but first and foremost he is the overlord of Egypt, whence thou hast come. Excellent things have come forth from Egypt, and have reached even unto this place wherein I am; and moreover, knowledge (or learning) hath come forth therefrom, and hath reached even unto this place wherein I am. But of what use is this beggarly journey of thine which thou hast been made to take?"

[Footnote 1: _i.e._ if there is thunder.]

[Footnote 2: Here the Storm-god.]

And I said unto him, "What a shameful thing [to say]! It is not a beggarly journey whereon I have been despatched by those among whom I live. And besides, assuredly there is not a single boat that floateth that doth not belong to Amen. To him belong the sea and the cedars of Lebanon, concerning which thou sayest, 'They are my property.' In Lebanon groweth [the wood] for the Boat Amen-userhat, the lord of boats. Amen-Rā, the King of the Gods, spake and told Her-Heru, my lord, to send me forth; and therefore he caused me to set out on my journey together with this great god.[1] Now behold, thou hast caused this great god to pass nine and twenty days here in a boat that is lying at anchor in thy harbour, for most assuredly thou didst know that he was resting here. Amen is now what he hath always been, and yet thou wouldst dare to stand up and haggle about the [cedars of] Lebanon with the god who is their lord! And as concerning what thou hast spoken, saying, 'The kings of Egypt in former times caused silver and gold to be brought [to my father and father's father, thou art mistaken].' Since they had bestowed upon them life and health, they would never have caused gold and silver to be brought to them; but they might have caused gold and silver to be brought to thy fathers instead of life and health. And Amen-Rā, the King of the Gods, is the Lord of life and health. He was the god of thy fathers, and they served him all their lives, and made offerings unto him, and indeed thou thyself art a servant of Amen. If now thou wilt say unto Amen, 'I will perform thy commands, I will perform thy commands,' and wilt bring this business to a prosperous ending, thou shalt live, thou shalt be strong, thou shalt be healthy, and thou shalt rule thy country to its uttermost limits wisely and well, and thou shalt do good to thy people. But take good heed that thou lovest not the possessions of Amen-Rā, the King of the Gods, for the lion loveth the things that belong unto him. And now, I pray thee to allow my scribe to be summoned to me, and I will send him to Nessubanebtet and Thent-Amen, the local governors whom Amen hath appointed to rule the northern portion of his land, and they will send to me everything which I shall tell them to send to me, saying, 'Let such and such a thing be brought,' until such time as I can make the journey to the South (_i.e._ to Egypt), when I will have thy miserable dross brought to thee, even to the uttermost portion thereof, in very truth." That was what I said unto him.

[Footnote 1: _i.e._ the figure of Amen already referred to.]

And he gave my letter into the hand of his ambassador. And he loaded up on a ship wood for the fore part and wood for the hind part [of the Boat of Amen], and four other trunks of cedar trees which had been cut down, in all seven trunks, and he despatched them to Egypt. And his ambassador departed to Egypt, and he returned to me in Syria in the first month of the winter season (November-December). And Nessubanebtet and Thent-Amen sent to me five vessels of gold, five vessels of silver, ten pieces of byssus, each sufficiently large to make a suit of raiment, five hundred rolls of fine papyrus, five hundred hides of oxen, five hundred ropes, twenty sacks of lentils, and thirty vessels full of dried fish. And for my personal use they sent to me five pieces of byssus, each sufficiently large to make a suit of raiment, a sack of lentils, and five vessels full of dried fish. Then the Governor was exceedingly glad and rejoiced greatly, and he sent three hundred men and three hundred oxen [to Lebanon] to cut down the cedar trees, and he appointed overseers to direct them. And they cut down the trees, the trunks of which lay there during the whole of the winter season. And when the third month of the summer season had come, they dragged the tree trunks down to the sea-shore. And the Governor came out of his palace, and took up his stand before the trunks, and he sent a message to me, saying, "Come." Now as I was passing close by him, the shadow of his umbrella fell upon me, whereupon Pen-Amen, an officer of his bodyguard, placed himself between him and me, saying, "The shadow of Pharaoh, life, strength, and health, be to him! thy Lord, falleth upon thee."[1] And the Governor was wroth with Pen-Amen, and he said, "Let him alone." Therefore I walked close to him.

[Footnote 1: Pen-Amen means to say that as the shadow of the Governor had fallen upon the Egyptian, Unu-Amen was henceforth his servant. The shadow of a man was supposed to carry with it some of the vital power and authority of the man.]

And the Governor answered and said unto me, "Behold, the orders [of Pharaoh] which my fathers carried out in times of old, I also have carried out, notwithstanding the fact that thou hast not done for me what thy fathers were wont to do for me. However, look for thyself, and take note that the last of the cedar trunks hath arrived, and here it lieth. Do now whatsoever thou pleaseth with them, and take steps to load them into ships, for assuredly they are given to thee as a gift. I beg thee to pay no heed to the terror of the sea voyage, but if thou persistest in contemplating [with fear] the sea voyage, thou must also contemplate [with fear] the terror of me [if thou tarriest here]. Certainly I have not treated thee as the envoys of Khā-em-Uast[1] were treated here, for they were made to pass seventeen (or fifteen) years in this country, and they died here."[2]

[Footnote 1: Otherwise known as Rameses IX, a king of the twentieth dynasty.]

[Footnote 2: _i.e._ they were kept prisoners in Syria until their death.]

Then the Governor spake to the officer of his bodyguard, saying, "Lay hands on him, and take him to see the tombs wherein they lie." And I said unto him, "Far be it from me to look upon such [ill-omened] things! As concerning the messengers of Khā-em-Uast, the men whom he sent unto thee as ambassadors were merely [officials] of his, and there was no god with his ambassadors, and so thou sayest, 'Make haste to look upon thy colleagues.' Behold, wouldst thou not have greater pleasure, and shouldst thou not [instead of saying such things] cause to be made a stele whereon should be said by thee:

"Amen-Rā, the King of the Gods, sent to me Amen-ta-mat, his divine ambassador, together with Unu-Amen, his human ambassador, in quest of trunks of cedar wood for the Great and Holy Boat of Amen-Rā, the King of the Gods. And I cut down cedar trees, and I loaded them into ships. I provided the ships myself, and I manned them with my own sailors, and I made them to arrive in Egypt that they might bespeak [from the god for me] ten thousand years of life, in addition to the span of life which was decreed for me. And this petition hath been granted.

"[And wouldst thou not rather] that, after the lapse of time, when another ambassador came from the land of Egypt who understood this writing, he should utter thy name which should be on the stele, and pray that thou shouldst receive water in Amentet, even like the gods who subsist?"

And he said unto me, "These words which thou hast spoken unto me are of a certainty a great testimony." And I said unto him, "Now, as concerning the multitude of words which thou hast spoken unto me: As soon as I arrive at the place where the First Prophet (_i.e._ Her-Heru) of Amen dwelleth, and he knoweth [how thou hast] performed the commands of the God [Amen], he will cause to be conveyed to thee [a gift of] certain things." Then I walked down to the beach, to the place where the trunks of cedar had been lying, and I saw eleven ships [ready] to put out to sea; and they belonged to Tchakar-Bāl. [And the governor sent out an order] saying, "Stop him, and do not let any ship with him on board [depart] to the land of Egypt." Then I sat myself down and wept. And the scribe of the Governor came out to me, and said unto me, "What aileth thee?" And I said unto him, "Consider the _kashu_ birds that fly to Egypt again and again! And consider how they flock to the cool water brooks! Until the coming of whom must I remain cast aside hither? Assuredly thou seest those who have come to prevent my departure a second time."

Then [the scribe] went away and told the Governor what I had said; and the Governor shed tears because of the words that had been repeated to him, for they were full of pain. And he caused the scribe to come out to me again, and he brought with him two skins [full] of wine and a goat. And he caused to be brought out to me Thentmut, an Egyptian singing woman who lived in his house, and he said to her, "Sing to him, and let not the cares of his business lay hold upon his heart." And to me he sent a message, saying, "Eat and drink, and let not business lay hold upon thy heart. Thou shalt hear everything which I have to say unto thee to-morrow morning."

And when the morning had come, he caused [the inhabitants of the town] to be assembled on the quay, and having stood up in their midst, he said to the Tchakaru, "For what purpose have ye come hither?" And they said unto him, "We have come hither seeking for the ships which have been broken and dashed to pieces, that is to say, the ships which thou didst despatch to Egypt, with our unfortunate fellow-sailors in them." And he said unto them, "I know not how to detain the ambassador of Amen in my country any longer. I beg of you to let me send him away, and then do ye pursue him, and prevent him [from escaping]." And he made me embark in a ship, and sent me forth from the sea-coast, and the winds drove me ashore to the land of Alasu (Cyprus?). And the people of the city came forth to slay me, and I was dragged along in their midst to the place where their queen Hathaba lived; and I met her when she was coming forth from one house to go into another. Then I cried out in entreaty to her, and I said unto the people who were standing about her, "Surely there must be among you someone who understandeth the language of Egypt." And one of them said, "I understand the speech [of Egypt]." Then I said unto him, "Tell my Lady these words: I have heard it said far from here, even in the city of [Thebes], the place where Amen dwelleth, that wrong is done in every city, and that only in the land of Alasu (Cyprus?) is right done. And yet wrong is done here every day!" And she said, "What is it that thou really wishest to say?" I said unto her, "Now that the angry sea and the winds have cast me up on the land wherein thou dwellest, thou wilt surely not permit these men who have received me to slay me! Moreover, I am an ambassador of Amen. And consider carefully, for I am a man who will be searched for every day. And as for the sailors of Byblos whom they wish to kill, if their lord findeth ten of thy sailors he will assuredly slay them." Then she caused her people to be called off me, and they were made to stand still, and she said unto me, "Lie down and sleep...." [The rest of the narrative is wanting].