LITMIR.BIZ

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by the Shepherd kings, who were called Pharaoh, like all the other kings, by the Jewish writers. Pitiphar (Pet-Pha, dedicated to the sun) was probably the second person in the kingdom. Joseph, the Hebrew slave, found favor in his sight, and was gradually promoted to the oversight of his great household. Cast into prison, from the intrigues of Potiphar's wife, whose disgraceful overtures he had virtuously and honorably rejected, he found favor with the keeper of the prison, who intrusted him with the sole care of the prisoners, although himself a prisoner,—a striking proof of his transparent virtue. In process of time two other high officers of the king, having offended him, were cast into the same prison. They had strange dreams. Joseph interpreted them, indicating the speedy return of the one to favor, and of the other to as sudden an execution. These things came to pass. After two years the king himself had a singular dream, and none of the professional magicians or priests of Egypt could interpret it. It then occurred to the chief butler that Joseph, whom he had forgotten and neglected, could interpret the royal dream which troubled him. He told the king of his own dream in prison, and the explanation of it by the Hebrew slave. Whereupon Joseph was sent for, shaven and washed, and clothed with clean raiment to appear in the royal palace, and he interpreted the king's dream, which not only led to his promotion to be governor over Egypt, with the State chariots for his use, and all the emblems of sovereignty about his person—a viceroy whose power was limited only by that of the king—but he was also instrumental in rescuing Egypt from the evils of that terrible famine which for seven years afflicted Western Asia. He was then thirty years of age, 1715 B.C., and his elevation had been earned by the noblest qualities—fidelity to his trusts, patience, and high principle—all of which had doubtless been recounted to the king.

      His rule as Viceroy.

      The course which Joseph pursued toward the Egyptians was apparently hard. The hoarded grain of seven years' unexampled plenty was at first sold to the famishing people, and when they had no longer money to buy it, it was only obtained by the surrender of their cattle, and then by the alienation of their land, so that the king became possessed of all the property of the realm, personal as well as real, except that of the priests. But he surrendered the land back again to the people subsequently, on condition of the payment of one-fifth of the produce annually (which remained to the time of Moses)—a large tax, but not so great as was exacted of the peasantry of France by their feudal and royal lords. This proceeding undoubtedly strengthened the power of the Shepherd kings, and prevented insurrections.

      The famine in Egypt.

      The severity of the famine compels the brothers of Joseph to seek corn in Egypt. Their arrival of course, is known to the governor, who has unlimited rule. They appear before him, and bowed themselves before him, as was predicted by Joseph's dreams. But clothed in the vesture of princes, with a gold chain around his neck, and surrounded by the pomp of power, they did not know him, while he knows them. He speaks to them, through an interpreter, harshly and proudly, accuses them of being spies, obtains all the information he wanted, and learns that his father and Benjamin are alive. He even imprisons them for three days. He releases them on the condition that they verify their statement; as a proof of which, he demands the appearance of Benjamin himself.

      Benjamin and his brothers. Moses as an historian.

      They return to Canaan with their sacks filled with corn, and the money which they had brought to purchase it, secretly restored, leaving Simeon as surety for the appearance of Benjamin. To this Jacob will not assent. But starvation drives them again to Egypt, the next year, and Jacob, reluctantly is compelled to allow Benjamin to go with them. The unexpected feast which Joseph made for them, sitting himself at another table—the greater portions given to Benjamin, the deception played upon them by the secretion of Joseph's silver cup in Benjamin's sack, as if he were a thief, the distress of all the sons of Jacob, the eloquent pleadings of Judah, the restrained tears of Joseph, the discovery of himself to them, the generosity of Pharaoh, the return of Jacob's children laden not only with corn but presents, the final migration of the whole family, to the land of Goshen, in the royal chariots, and the consummation of Joseph's triumphs, and happiness of Jacob—all these facts and incidents are told by Moses in the most fascinating and affecting narrative ever penned by man. It is absolutely transcendent, showing not only the highest dramatic skill, but revealing the Providence of God—that overruling power which causes good to come from evil, which is the most impressive lesson of all history, in every age. That single episode is worth more to civilization than all the glories of ancient Egypt; nor is there anything in the history of the ancient monarchies so valuable to all generations as the record by Moses of the early relations between God and his chosen people. And that is the reason why I propose to give them, in this work, their proper place, even if it be not after the fashion with historians. The supposed familiarity with Jewish history ought not to preclude the narration of these great events, and the substitution for them of the less important and obscure annals of the Pagans.

      Prosperity of the Hebrews. Their subsequent miseries.

      Joseph remained the favored viceroy of Egypt until he died, having the supreme satisfaction of seeing the prosperity of his father's house, and their rapid increase in the land of Goshen, on the eastern frontier of the Delta of the Nile,—a land favorable for herds and flocks. The capital of this district was On—afterward Heliopolis, the sacred City of the Sun, a place with which Joseph was especially connected by his marriage with the daughter of the high priest of On. Separated from the Egyptians by their position as shepherds, the children of Jacob retained their patriarchal constitution. In 215 years, they became exceedingly numerous, but were doomed, on the change of dynasty which placed Ramesis on the throne, to oppressive labors. Joseph died at the age of 110—eighty years after he had become governor of Egypt. In his latter years the change in the Egyptian dynasty took place. The oppression of his people lasted eighty years; and this was consummated by the cruel edict which doomed to death the infants of Israel; made, probably, in fear and jealousy from the rapid increase of the Israelites. The great crimes of our world, it would seem, are instigated by these passions, rather than hatred and malignity, like the massacre of St. Bartholomew and the atrocities of the French Revolution.

      Moses.

      But a deliverer was raised up by God in the person of Moses, the greatest man in human annals, when we consider his marvelous intellectual gifts, his great work of legislation, his heroic qualities, his moral excellence, and his executive talents. His genius is more powerfully stamped upon civilization than that of any other one man—not merely on the Jews, but even Christian nations. He was born B.C. 1571, sixty-four years after the death of Joseph. Hidden in his birth, to escape the sanguinary decree of Pharaoh he was adopted by the daughter of the king, and taught by the priests in all the learning of the Egyptians. He was also a great warrior, and gained great victories over the Ethiopians. But seeing the afflictions of his brethren, he preferred to share their lot than enjoy all the advantages of his elevated rank in the palace of the king—an act of self-renunciation unparalleled in history. Seeing an Egyptian smite a Hebrew, he slew him in a burst of indignation, and was compelled to fly. He fled to Jethro, an Arab chieftain, among the Midianites. He was now forty years of age, in the prime of his life, and in the full maturity of his powers. The next forty years were devoted to a life of contemplation, the best preparation for his future duties. In the most secret places of the wilderness of Sinai, at Horeb, he communed with God, who appeared in the burning bush, and revealed the magnificent mission which he was destined to fulfill. He was called to deliver his brethren from bondage; but forty years of quiet contemplation, while tending the flocks of Jethro, whose daughter he married, had made him timid and modest. God renewed the covenant made to Abraham and Jacob, and Moses returned to Egypt to fulfill his mission. He joined himself with Aaron, his brother, and the two went and gathered together all the elders of the children of Israel, and after securing their confidence by signs and wonders, revealed their mission.

      The slavery of the Israelites.

      They then went to Pharaoh, a new king, and entreated of him permission to allow the people of Israel to go into the wilderness and hold a feast in obedience to the command of God. But Pharaoh said, who is the Lord that I should obey his voice. I know not the Lord—your God. The result was, the anger of the king and the increased burdens of the Israelites, which tended to make them indifferent to the voice of Moses, from the excess of their

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