is the mother's heart

for her son

Horus divine.

This is he.

His daily being
is sun's uprising
and down-setting.

He stays in heaven

to scatter light

to the lands of the Son,

life to bestow

on living men. O ever-living Amon's ram!

Whose right eye each day in heaven is time-controller unlimited,

and makes a mock

of eternity,

shooting his rays

ascending, descending,
the image of Amon,
the image of Atum,

the image of Osiris.
From the beginning
was his left eye,
the moon, in heaven,
the meter of time,

God Hermes-Thoth,

the nightly reflex
of his disk.

Every day

he sweeps through heaven

on the body of Nut,
beginning his course

over against the places

of the sun-gates,

that he the seasons

may bring to pass

in their turn,

along with Ra,

the sun-god.

None other

in the gods' assembly

him resembleth.

And be this god,

dispenser of goodness,

heard with the ear

their heart is ravished;

oft as he neareth

they meet him with shouting for the sake of his glory;

just so rejoiceth

the sons of the poor man the uncle's approaching,

the opulent kinsman.

He is the archetype heavenly

of the earth-born enthroned in his palace.

For as the latter endureth

the day of the kingdom is reckoned,

the radiant arising and fading.

Eternally liveth

the Ram of Amon

in his eye,

the left one.

He is moon in the night

and king of the stars,

who the severance maketh

of months, years, and seasons. He comes, living ever, ascending,

descending.

The image of Amon,

the image of Shu,

is higher far

than all the gods.

An image resplendent in all his shapes

in the tetrad of winds

of heaven.

Just as he pleaseth

flutter they forth

from the mouth of the King.

The soul of Shu,

it steereth the winds, when every day

the bark of the sun

sails through the sky. Enswathed in clouds high above Shu

he circleth the heavens.

In every wood

he entereth in.

He causeth to ripen

the fruits of the trees.
He openeth the vision,
revealeth his might
in powerful beast.

But when he darkeneth

the heavenly tent,

and when his storms

rouse the waves to fury,

they sink to rest when he is appeased.

Of all souls creator,

it is he who fills

the water-courses

of the sacred stream

at his pleasure.

At his will too

the fields grow fertile.
None other is like him.

One heareth his voice

yet invisible he

to every being

that breath respires.
He strengthens the heart
of the travailing woman.
He kindleth the spark

of the infant she bears.
He descends to the depths
of the world concealed,
and refreshes the god
whose heart is at pause
with the balmy air

of the northern wind.

He filleth his breast with his perfumes

of every kind,

at every hour

of every day.

He gives him the might

over his limbs;

his heart he warmeth without ever failing.

To Horus, the victor, his name he resigneth.

He protecteth the Sentha, Isis divine.

He placeth her son

on the seat of his father.

The ever-living

God Amon,

the soul of Shu,

on then he journeys in the cloudy domain. For heaven and earth

are again divided, and ordered again

is all that abideth

in all things.

He is the Life.

One lives but in him

for ever and ever.

CONFUCIANISM AND TAOISM.

I.

THE SACRIFICE OF THE DUTIFUL.

1. Of all the methods for the good ordering of men, there is none more urgent than the use of ceremonies. Ceremonies are of five kinds, and there is none of them more important than sacrifices.

Sacrifice is not a thing coming to a man from without; it issues from within him, and has its birth in his heart. When the heart is deeply moved, expression is given to it by ceremonies; and hence, only men of ability and virtue can give complete exhibition to the idea of sacrifice.

The sacrifices of such men have their own blessing;--not indeed what the world calls blessing. Blessing here means perfection; — it is the name given to the complete and natural discharge of all duties. When nothing is left incomplete or improperly discharged; -this is what we call perfection, implying the doing everything that should be done in one's internal self, and externally the performance of everything according to the proper method. There is a fundamental agreement between a loyal subject in his service of his ruler and a filial son in his service of his parents. In the supernal sphere there is a compliance (what is due to) the repose and expansion of the energies of nature; in the external sphere, a compliance with (what is due) to rulers and elders; in the internal sphere, the filial service of parents;-all this constitutes what is called perfection. It is only the able and virtuous man who can attain to this perfection; and can sacrifice when he has attained to it. Hence in the sacrifices of such a man he brings into exercise all sincerity and good faith, with all the right-heartedness and reverence; he offers the (proper) things; accompanies them with the (proper) rites; employs the soothing of music; does everything suitably to the season. Thus intelligently does he offer his sacrifices, without