This text is difficult to classify, because it is unlike anything else in demotic literature. Although it is a harsh invective, it is also carefully composed and highly stylised; it is written in distinct verses, with a caesura (•) marked in the middle of each verse. On the other side of the papyrus is a Greek text with a date of A.D. 10/11.
This English translation has been adapted from three French and German translations: by P. Collombert, "Le 'Harpiste dévoyé' " ( PDF ); by D.Agut-Labordère & M. Chauveau, "Héros, magiciens et sages oubliés de l'Égypte ancienne" (Paris, 2011), pp.313-319; and by F. Hoffmann & J.F. Quack, "Anthologie der demotischen Literatur" (Berlin, 2018), pp.348-357. The beginning and end of the text, which are less well preserved, have been omitted from the translation.
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[2] The . . ., the great songs, • it would be a mockery to name them.
It is sadness and suffering for the soul • to hear the voice of this dreadful man when he sings.
He is truly a deplorable singer, • and he only sings well-known songs.
He goes to the temple when he should not, • and makes the [god] hear what he hates.
5 How does he present himself at a festival? • Like the best in his art.
He sits down, looking very important, • like a real singer,
and he lifts the harp to sing, • [thinking in his] mind, he is a virtuoso.
No one realises that he is a huge fool • because his stupidity overwhelms the public.
He sings in a shrill voice, • even when his mouth proclaims his own glory.
10 Whoever sees him singing • is afflicted for the day.
There is no need for many words, • because he has all the faults.
Who taught him to play the harp? • From whom did he learn to sing?
His interpretation is jerky because his usual task is digging, • his skill is watering.
His fingers are like gnarled wood, • they are not made for a harp.
15 His voice makes more noise • than a (?) heavy shovel.
His . . . are more numerous • than those described [by] . . .
He has innumerable faults, • more than in the songs of Busiris.
Isheru's mistress became angry with him - • the great Sekhmet.
He is overcome by her plague, • he is overpowered by her anger.
20 So he will never again carry his harp • before [the mistress] of Egypt.
[3] In his old age he is full of horror, • he is oppressed by filth.
Horus is very angry with him; • he is going to get killed by the son of Isis.
He was given the name Horudja • even though "Arsehole" is the name that suits him.
A great song for the temple of Mut, • an adoration for the mistress of Egypt,
5 it is a true masterpiece • whose meaning he manages to pervert.
As surely as we praise anyone • who excels in his art,
we will reproach him for his interpretation • if he goes through with it.
If at least he was ignorant • then he would have taken another path.
We would have said: "He acts [out of] ignorance," • and no reproach would reach him for that.
10 But he has only silence (?) from doctrine, • he draws no benefit from the words.
In fact, he has learned but he knows nothing, • he has received teaching but does not retain it.
Like a mute person who understands • but cannot answer correctly.
Like a fool who takes up a book • and remains dumb in front of all the texts.
He has not known any song except one • since his birth :
15 "I'm hungry! Give me a drink! • What is there to eat?"
What about the one who cooks • in front of him, if he sees meat?
He is quicker than a fly to blood, • faster than a vulture which has seen carrion.
He will be able to spend four days awake • looking for some [food] that is hidden.
If someone shouts to him: "Meat!" in a loathsome place, • he is present, with harp in front,
20 but he does not . . . • a man who is dirtier than his neighbour.
[4] And whoever displays bread and meat to him, • he will go to his house without being invited.
And he will say to the venues: • "I cannot sing if I am hungry.
I cannot raise my harp to play • unless I have had my fill of wine. Order it!"
And he drinks wine for two, eats meat for three: • food for five in all.
5 But the harp weighs down on him, • like an uncomfortable burden.
So that every person must be made to say, • three times each: "Sing!"
If he starts to raise his harp when drunk, • then all of his vices comes to light.
He sings - but the harp stands still - • 'The greed of . . .'
He turns the harp with his hand, he sings again • 'The faults of women'
10 When he begins to raise the tune, • his mouth sings his glory.
But what he sings does not match his playing; • his voice and harp are discordant.
His poor performance shows • his disregard of the music.
The gentleness of good manners, • he has not even begun to understand it.
15 He cannot be accepted anywhere • because of the number of his faults.
If he is full, he puts away the harp; • if he is replete, he leaves.
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[5] I would mention the misdeeds he committed, • but they are more numerous than those of Seth.
He went in a funeral procession to the West last year, • from Psonis to Akhmim.
He acted as a sacrificer, • but I cannot say what he did there:
"It's not even worth talking about," • as they say to make their meaning clear.
5 [He declared the animals] good for sacrifice, even those protected by the god • . . .
He disregarded the seal that sanctified the animals . . . • and he ignored even the supervising priest.
And then, whatever was brought to him on the block, • he stabbed . . . with a knife.
And he was the first to eat the meat . . . • without knowing how to cook it.
He went to Thebes . . . • . . . in the west of . . .
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