The position is much the same with Ptah-hotep. There are near Memphis the tombs of several nobles of this name, of whom two lived in the reign of Isosi; and in this case, again, it has been assumed that one[12] of these two must be the writer of the Instruction. But in neither instance do the titles coincide with or include those assigned to him. The highest title which he bears, _Eldest Son of the King_, does not anywhere appear in these tombs. It is true that one of these contemporaries was _Hereditary Chief_; but we know that Ptah-hotep was a common name at this time, and in the absence of more certain proof it will be well to abstain from the identification of like names upon insufficient grounds. Thus it is only by the chance discovery of this {30} scroll that these two princes of old time, whose bodies are blown about the desert dust these many centuries, are secured from utter oblivion; men '_such as did bear rule in their kingdoms, men renowned for their power, giving counsel by their understanding, and declaring prophecies: Leaders of the people by their counsels, and by their knowledge of learning meet for the people, wise and eloquent in their instructions_.' And against such as these, that from remote years '_have left a name behind them, that their praises might be reported,_' how many are there '_which have no memorial; who are perished, as though they had never been; and are become as though they had never been born; and their children after them_.'[13] I had intended to make a detailed analysis of the moral sense of Ptah-hotep and Ke'gemni, but it appears unnecessary; since they give their advice so clearly and simply, they may safely be left to speak for themselves. But as especially noteworthy I would point to the gracious tolerance of ignorance enjoined in Sec. 1 (Ptah-hotep), and the fine reason given for that injunction, in contrast with the scorn expressed for the obstinate fool (Ph. 40); the care due to a wife (Ph. 21), which is in signal contrast to the custom of other Eastern nations in this {31} respect;[14] the great stress laid on filial duties (Ph. 38, 39, 41, 42, 43); the enthusiasm for obedience, expressed in a jargon of puns (Ph. 38), which, once the high-watermark of style among Egyptian _literati_, has long since lost its savour; the interesting matter on manners at table (Kg. 2, 3, Ph. 7, 9), in society (Kg. 4, Ph. 14, 18, 20, 34), and in official positions (Ph. 5, 8, 13, 15, 16, 17, 24, 28). A rough classification including many sections is here given: Duties toward superiors (Ph. 2, 7, 8, 10, 16, 27, 31). Duties toward equals (3, 6, 14, 18, 20, 26, 29, 33, 35, 37).