es,
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 as far
advanced as that of the Egyptians in the nineteenth century B.C. in this
last particular! What incalculable benefit to mankind would flow from
strict observance of the commandment, "Thou shalt not multiply words
in speaking!" Nothing is more remarkable than the stress which the
old Egyptians, here and elsewhere, lay upon this and other kinds of
truthfulness, as compared with the absence of any such requirement in
the Israelitic Decalogue, in which only a specific kind of untruthfulnes
is forbidden.

If, as the story runs, Moses was adopted by a princess of the royal
house, and was instructed in all the wisdom of the Egyptians, it is
surely incredible that he should not have been familiar from his youth
up, with the high moral code implied in the "Book of Redemption." It
is surely impossible that he should have been less familiar with the
complete legal