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savour of life and death.” Again, a in a papyrus at Turin,” as M. Renouf 
tells us, “ the following words are put into the mouth of 1 the almighty God 
the self-existent, who made heaven and earth, the waters, the breaths of life, 
fire, the gods, men, animals, cattle, reptiles, birds, fishes, kings, men, and 
gods [in accordance with one single thought]. I am the maker of heaven 
and of the earth. I raise its mountains, and the creatures which are upon 
it ; I make the waters and the mehura comes into being. I am the maker 
of heaven and of the mysteries of the twofold horizon. It is I who 
have given to all the gods the soul which is within them. When I open 
my eyes, there is light; when I close them, there is darkness. I make 
the hours, and the hours come into existence.’ Another text says: 
1 1 am yesterday, I am to-day, I am to-morrow.’ ” This is almost an 
exact parallel to the sublime passage in our own book : — <( The same 
yesterday, to-day, and for ever.” Another text says, “ Watcher, who 
traverseth the endless ages of eternity. The heaven was yet uncreated, 
uncreated was the earth, the water flowed not ; thou hast put together 
the earth .... 0, God ! architect of the world, thou art without a 
father, .... thou art without a mother .... It is by thine own strength 
that thou movest .... Heaven and earth obey the commands which thou 
hast given .... 0, let us give glory to the God who hath raised up the sky 
and who causeth his disk to float over the bosom of Nut ” — that is to say, 
the over sea — the expanse above — it means the God who has raised up 
the sky, and caused the disk to pass across it. The passage proceeds : — 
u Who hath made all lands and countries, and the great sea in his name of 
4 Let-the-earth-be.’ ’’ You see how this harmonises with the language of 
Genesis : — 44 Let there be light.” Everything is, according to this, laid down 
and produced by the omnipotence of the Creator. M. Renouf adds: — “A 
beautiful hymn (written, it is expressly stated, for the harp) preserved in 
two MSS., now in the British Museum,” .... in that hymn we read : — 
44 He is not graven in marble, as an image bearing the double crown. He 
is not beheld ; He hath neither ministrant nor offerings ; He is not adored 
in sanctuaries ; his abode is not known ; no shrine [of his] is found with 
painted figures. There is no building that can contain Him Unknown 
is his name in heaven ; He doth not manifest his forms. Vain are all repre- 
sentations.” I think it would be hardly possible to use language more simple 
and beautiful, or more in accordance with our own ideas. (Hear, hear.) 
I also find in M. Renouf’s book some passages as to the degradation of 
religion, where, after quotations as to the destination of the righteous in 
earlier times, we come to later times — such as those of Greece and Rome — 
when the early belief in righteousness and temperance and the judgment to 
come had died out, and thus we find a lady who had died, represented as 
addressing her husband from the grave in these words: — 44 0, my brother, 
my spouse, cease not to drink and to eat, to drain the cup of joy, to enjoy 
the love of women, and to make holiday : follow thy desires each day, and 
let not care enter into thy heart as long as thou livest upon earth. For as to 
