This spreads across part of the facade, on either side of the entry doorway. The text itself is thus divided into two symmetrical and complementary parts, which also show a complex nature. In the narration it is impossible to find, as anywhere else, a distinction between ideal good deeds, practical offices performed for the pharaohs, and pealing to the visitors. The three kinds are merged in a typically narrative style which takes into account the chronological stages of life. The spirit of the speech seems to exceed the traditional concept of a just and pious man, to describe his recent office of authority: the nomarch.
Source: PM III, p.521.
Publication: Urk. I 194-196; MIO 1 (1953), 210-226.
Comments: Junker, Pyramidenzeit, p.54; Edel, Untersuchungen, § 53, p.68-71 ;
Janssen, Autobiografie, I Af 2; IIS 1, V 2, Bl 29, Bz 37, Dv 1, Hc 12-13.
§ 113 'The State Vizier, Kagemni, says: "I was the favourite of Isesi. I filled the task of civil servant of the state, in the time of Unas. His Majesty rewarded me very generously, [and when I came to the Residence,] His Majesty rewarded me for it very generously.
The majesty of Teti, who lives eternally, reached the Residence... [His Majesty] learned their name in the Palace, then His Majesty ordered all things which His Majesty wanted, [which one made happen in the courthouse of the Six. As for] all things which His Majesty had justly ordered to be done in the courthouse of the Six, [it was justly done by my action.] It was with a deep desire that His Majesty wanted [that I should render justice] in all things which he ordered.".
§ 114 'The Vizier of the State, Kagemni, says: "[The majesty of Teti, my Lord, he who lives eternally, named me as the head of] all offices, on service at any hour (at) the Residence. His Majesty had confidence with regarding all things which His Majesty had ordered to be done, [because I was capable, because I was appreciated by His Majesty]".
"[Oh living... accomplish] justice for the king, because it is justice which the God likes. Known as Ma'at (to the king, [because it is truth which the king likes. Oh living...] you won't be able to throw slanders against me, because the sovereign knows my character and my conduct [and His Majesty has confidence in me, pleased that in his civil servant who is in this country, because I am] someone who speaks the truth and repeats the good in what the king likes. I desire that good is in me near the king and the great god, [and I desire that my condition of Imakhu is close to men and close to the great god. I judged] the parts so that they were satisfied, I fed the poor person, [I removed the pain of the grief-stricken.]"
Texts of bewitchment follow, in a rather fragmentary state.
Based on Alessandro Roccati: "La littérature historique sous l'Ancien Empire Égyptien", Ed du Cerf, 1982, p 139-141.