Education: How Old The New. James Joseph Walsh
he is avoided. If his desires be not gratified, he regardeth no laws."
The father tells his son, straightforwardly and emphatically, that indulgence in this vice inevitably leads to loss of friends, of health, of everything that the world holds good; and that once a man has started down this path he has no regard for law or order or decency or self-respect. This eighteenth paragraph on a thorny subject is probably one of the most wonderful passages in this advice of a father to his son. Fathers of the modern time ask what shall they say to their boys. Here is something to tell them that does not excite pruriency, that does set the full state of the case before them and represents probably all that can be said with assurance and safety.
In recent years we have heard much of moral and social prophylaxis and the necessity for giving precious information with regard to this subject that may prove helpful to young people. Most people are sure to think that this is the first time in the history of the race that there has been an awakening to the necessity for this. Of course there is no doubt that owing to delayed marriages and unfortunate social conditions in our large cities we have more need of it than past generations, yet here in this old schoolbook from Egypt we have very definite and very wise teaching in the matter. A physician is prone to wonder what did the old man mean by "a thousand men have been ruined for the pleasure of a little time short as a dream. Even death is reached thereby." Is it possible that he knew something of the physical, or let us rather say, the pathological dangers of the vice? In the discussion of the pictures of old-time surgery in The Journal of the American Medical Association I suggested that these generations seem to have known more about this phase of pathology than we are inclined to admit.
On the other hand, the father emphatically warns his son that his happiness will depend on loving his wife and caring for her to the best of his ability; though some of the details of that advice are so naively modern in their expression that it seems almost impossible to believe that they should have been spoken nearly six thousand years ago. He says: "If thou would be wise, provide for thine house, and love thy wife. Give her what she wants to eat, get her what she wants to wear [literally, fill her stomach, clothe her back]. Gladden her heart during thy lifetime, for she is an estate profitable unto its lord. Be not harsh, for gentleness mastereth her more than strength."
There is a variant translation of this passage quoted in Maspero's "The Dawn of Civilization," which brings out even more clearly the ideas that seem most modern, and which makes it very sure that it is not the translator who has found in vague old expressions thoughts that, when put into modern words, have modernized old ideas. Maspero reads: "If thou art wise, thou wilt go up into thine house and love thy wife at home; thou wilt give her abundance of food; thou wilt clothe her back with garments; all that covers her limbs, her perfumes, are the joy of her life. As long as thou lookest to this, she is as a profitable field to her lord [master]."
The old gentleman's idea evidently was that, looked at merely from a material standpoint, it was worth a man's while to spend as much time caring for his wife as for his estate. She meant just as much for his happiness in the end and might mean probably more for his unhappiness. It is a very practical way of looking at the subject and perhaps the romancists might think it sordid. It must not be forgotten, however, that this is only the secondary motive suggested. At the beginning he commands him to love his wife for her own sake, and then, after suggesting the material benefit that comes from caring for her, he says that "gentleness mastereth her more than strength."
Immediately after this valuable advice with regard to the care of the principal member of his household the old man turns to the question of the care of his servants. We are surely prone to think that the servant problem at least is a new development in this little world of ours. Many literary works serve to foster the impression that in the old days servants were easy to obtain, that they were always respectful, that they could readily be managed and life with them was, if not one sweet song, at least a very smooth course. Men, however, have always been men, and women and even servants have always had minds of their own, and strange as it may seem to us there has always been a servant problem and there was one in Egypt 5,500 years ago.
Ptah Hotep said: "Satisfy thine hired servants out of such things as thou hast; it is the duty of one that hath been favored of God. In sooth, it is hard to satisfy hired servants. For one saith, 'he is a lavish person; one knoweth not that which may come from him.' But on the morrow he thinketh, 'he is a person of exactitude (parsimony), content therein.' And when favors have been shown unto servants, they say 'we go.' (Italics mine.) Peace dwelleth not in that town wherein dwell servants that are wretched."
A difficult problem; presents will not solve it but only complicate it, exact justice is necessary, but the peace that follows is worth the trouble it entails. The principle would be valuable in many a squabble of corporate employer and hosts of servants in the modern time.
For domestic happiness, it needed only the advice given a little later in this instruction: "Let thy face be bright what time thou livest. Bread is to be shared. He that is grasping in entertainment himself shall have an empty belly. He that causeth strife cometh himself to sorrow. Take not such a one for thy companion. It is a man's kindly acts that are remembered of him in the years after his life."
There is one phase of life in which Ptah Hotep differs entirely from the present generation,–at least if we are to judge the present generation from its results in this matter. Of course there are many of us who consider that, in spite of six thousand years of distance in time, the old Egyptian prime minister is far ahead of our contemporaries in this important subject. He thought that obedience was the most important thing in life. For him independence of spirit, in a young person particularly, was an abomination. In spite of the tendency to loquacity and to repeat itself, often said to be so characteristic of old age, the father, who in all his instructions has never sinned against this literary canon, almost seems to do so when it comes to the question of obedience. Over and over again he insists that obedience is the one quality that must characterize a man if he is to get on in life, and if he is to secure happiness, and have a happy generation of his own group around him. The sentences read more like à Kempis or some mediaeval writer on spirituality, and seem meant for monks under obedience rather than for a young man of the world, the son of a prime minister, just about to enter on his life work in business and politics. Two of the paragraphs are well worth quoting here:
"A splendid thing is the obedience of an obedient son; he cometh in and listeneth obediently. Excellent in hearing, excellent in speaking, is every man that obeyeth what is noble. The obedience of an obeyer is a noble thing. Obedience is better than all things that are; it maketh good will. How good it is that a son should take that from his father by which he hath reached old age [obedience]! That which is desired by the God is obedience; disobedience is abhorred of the God. Verily, it is the heart that maketh its master to obey or to disobey; for the safe-and-sound life of a man is his heart. It is the obedient man that obeyeth what is said; he that loveth to obey, the same shall carry out commands. He that obeyeth becometh one obeyed. It is good indeed when a son obeyeth his father; and he (his father) that hath spoken hath great joy of it. Such a son shall be mild as a master, and he that heareth him shall obey him that hath spoken. He shall be comely in body and honored by his father. His memory shall be in the mouths of the living, those upon earth, as long as they exist.
"As for the fool, devoid of obedience, he doeth nothing. Knowledge he regardeth as ignorance, profitable things as hurtful things. He doeth all kind of errors, so that he is rebuked therefor every day. He liveth in death therewith. It is his food. At chattering speech he marvelleth, as at the wisdom of princes, living in death every day. He is shunned because of his misfortunes, by reason of the multitude of afflictions that cometh upon him every day."
Of one thing the old prime minister was especially sure. It was that employment at no single occupation, no matter what it was or how interesting soever it might be, could satisfy a man or even keep him in good health. He felt, probably by experience, the necessity for diversity of mind and of occupation, if there was to be any happiness or any real success in life. He has a quiet way of putting it, but he says, as confidently as the most modern of pedagogues, that all work and no play makes Jack a dull boy, and all play and no work makes it impossible for Jack to get on. But a proper mixture of both makes life livable; and if a man has only the work that he cares for, and can get some of his pleasure