heaven, his heart in the other world, as is the custom of the "Followers of Horus." Henceforth let his body lie in the hands of Anubis, who presideth over the tombs; let him receive offerings at the cemetery in the presence of Onno-phris; let him be as one of those favourites who follow thee; let his soul abide where it will in the necropolis of his city, he whose voice is true before the Great Ennead.'" In this "Negative Confession," which the worshippers of Osiris taught to their dead, all is not equally admirable. The material interests of the temple were too prominent, and the crime of killing a sacred goose or stealing a loaf from the bread offerings was considered as abominable as calumny or murder. But although it contains traces of priestly cupidity, yet how many of its precepts are untarnished in their purity by any selfish ulterior motive! In it is all our morality in germ, and with refinements of delicacy often lacking among peoples of later and more advanced civilizations. The god does not confine his favour to the prosperous and the powerful of this world; he bestows it also upon the poor. His will is that they be fed and clothed, and exempted from tasks beyond their strength; that they be not oppressed, and that unnecessary tears be spared them. If this does not amount to the love of our neighbour as our religions preach it, at least it represents the careful solicitude due from a good lord to his vassals. His pity extends to slaves; not only does he command that no one should ill-treat them himself, but he forbids that their masters should be led to ill-treat them. This profession of faith, one of the noblest bequeathed us by the old world, is of very ancient origin. It may be read in scattered fragments upon the monuments of the first dynasties, and the way in which its ideas are treated by the compilers of these inscriptions proves that it was not then regarded as new, but as a text so old and so well known that its formulas were current in all mouths, and had their prescribed places in epitaphs.[*] Was it composed in Mendes, the god's own home, or in Heliopolis, when the theologians of that city appropriated the god of Mendes and incorporated him in their Ennead? In conception it certainly belongs to the Osirian priesthood, but it can only have been diffused over the whole of Egypt after the general adoption of the Heliopolitan Ennead throughout the cities. As soon as he was judged, the dead man entered into the possession of his rights as a pure soul. On high he received from the Universal Lord all that kings and princes here below bestowed upon their followers--rations of food,[**] and a house, gardens, and fields to be held subject to the usual conditions of tenure in Egypt, i.e. taxation, military service, and the corvee.