to do the deeds which are here denied. The "Book of Redemption,"
in fact, implies the existence in the mind of the Egyptians, if
not in a formal writing, of a series of ordinances, couched,
like the majority of the ten commandments, in negative terms.
And it is easy to prove the implied existence of a series which
nearly answers to the "ten words." Of course a polytheistic and
image-worshipping people, who observed a great many holy days,
but no Sabbaths, could have nothing analogous to the first or
the second and the fourth commandments of the Decalogue;
but answering to the third, is "I have not blasphemed;" to the
fifth, "I have not reviled the face of the king or my father;"
to the sixth, "I have not murdered;" to the seventh, "I have not
committed adultery;" to the eighth, "I have not stolen," "I have
not done fraud to man;" to the ninth, "I have not told
falsehoods in the tribunal of truth," and, further, "I have not
calumniated the slave to his master." I find nothing exactly
similar to the tenth commandment; but that the inward
disposition of mind was held to be of no less importance than
the outward act is to be gathered from the praises of kindliness
already cited and the cry of "I am pure," which is repeated by
the soul on trial. Moreover, there is a minuteness of detail in
the confession which shows no little delicacy of moral
appreciation--"I have not privily done evil against mankind,"
"I have not afflicted men," "I have not withheld milk from the
mouths of sucklings," "I have not been idle," "I have not played
the hypocrite," "I have not told falsehoods," "I have not
corrupted woman or man," "I have not caused fear," "I have not
multiplied words in speaking."

Would that the moral sense of the nineteenth century A.D. were