Beacon Lights of History, Volume 02: Jewish Heroes and Prophets

The price exacted by Joseph for the people's salvation made the King more absolute than before, since all were thus made dependent on the government.

This absolute rule of the kings, however, was somewhat modified by ancient customs, and by the vast influence of the priesthood, to which the King himself belonged. The priests of Egypt, under all the dynasties, formed the most powerful caste ever seen among the nations of the earth, if we except the Brahmanical caste of India. At the head of it was the King himself, who was chief of the religion and of the state. He regulated the sacrifices of the temples, and had the peculiar right of offering them to the gods upon grand occasions. He superintended the feasts and festivals in honor of the deities. The priests enjoyed privileges which extended to their whole family. They were exempt from taxes, and possessed one-third of the landed property, which was entailed upon them, and of which they could not be deprived. Among them there were great distinctions of rank, but the high-priests held the most honorable station; they were devoted to the service of the presiding deities of the cities in which they lived,–such as the worship of Ammon at Thebes, of Phtha at Memphis, and of Ra at On, or Heliopolis. One of the principal grades of the priesthood was that of prophets, who were particularly versed in all matters pertaining to religion. They presided over the temple and the sacred rites, and directed the management of the priestly revenues; they bore a distinguished part in solemn processions, carrying the holy vase.

The priests not only regulated all spiritual matters and superintended the worship of the gods, but they were esteemed for their superior knowledge. They acquired an ascendency over the people by their supposed understanding of the sacred mysteries, only those priests being initiated in the higher secrets of religion who had proved themselves virtuous and discerning. "The honor of ascending from the less to the greater mysteries was as highly esteemed as it was difficult to obtain. The aspirant was required to go through the most severe ordeal, and show the greatest moral resignation." Those who aspired to know the profoundest secrets, imposed upon themselves duties more severe than those required by any other class. It was seldom that the priests were objects of scandal; they were reserved and discreet, practising the strictest purification of body and mind. Their life was so full of minute details that they rarely appeared in public. They thus obtained the sincere respect of the people, and ruled by the power of learning and sanctity as well as by privilege. They are most censured for concealing and withholding knowledge from the people.

How deep and profound was the knowledge of the Egyptian priests it is difficult to settle, since it was so carefully guarded. Pythagoras made great efforts and sacrifices to be initiated in their higher mysteries; but these, it is thought, were withheld, since he was a foreigner. What he did learn, however, formed a foundation of what is most valuable in Grecian philosophy. Herodotus declares that he knew the mysteries, but should not divulge them. Moses was skilled in all the knowledge of the sacred schools of Egypt, and perhaps incorporated in his jurisprudence some of its most valued truths. Possibly Plato obtained from the Egyptian priests his idea of the immortality of the soul, since this was one of their doctrines. It is even thought by Wilkinson that they believed in the unity, the eternal existence, and invisible power of God, but there is no definite knowledge on that point. Ammon, the concealed god, seems to have corresponded with the Zeus of the Greeks, as Sovereign Lord of Heaven. The priests certainly taught a state of future rewards and punishments, for the great doctrine of metempsychosis is based upon it,–the transmission of the soul after death into the bodies of various animals as an expiation for sin. But however lofty were the esoteric doctrines which the more learned of the initiated believed, they were carefully concealed from the people, who were deemed too ignorant to understand them; and hence the immense difference between the priests and people, and the universal prevalence of degrading superstitions and the vile polytheism which everywhere existed,–even the worship of the powers of Nature in those animals which were held sacred. Among all the ancient nations, however complicated were their theogonies, and however degraded the forms of worship assumed,–of men, or animals, or plants,–it was heat or light (the sun as the visible promoter of blessings) which was regarded as the animus mundi, to be worshipped as the highest manifestation of divine power and goodness. The sun, among all the ancient polytheists, was worshipped under various names, and was one of the supremest deities. The priestly city of On, a sort of university town, was consecrated to the worship of Ra, the sun. Baal was the sun-god among the polytheistic Canaanites, as Bel was among the Assyrians.

The Egyptian Pantheon, except perhaps that of Rome, was the most extensive among the ancient nations, and the most degraded, although that people were the most religious as well as superstitious of ancient pagans. The worship of the Deity, in some form, was as devout as it was universal, however degrading were the rites; and no expense was spared in sacrifices to propitiate the favor of the peculiar deity who presided over each of the various cities, for almost every city had a different deity. Notwithstanding the degrading fetichism–the lowest kind of Nature-worship, including the worship of animals–which formed the basis of the Egyptian religion, there were traces in it of pure monotheism, as in that of Babylonia and of ancient India. The distinguishing peculiarity of the Egyptian religion was the adoration of sacred animals as emblems of the gods, the chief of which were the bull, the cat, and the beetle.

The gods of the Egyptian Pantheon were almost innumerable, since they represented every form and power of Nature, and all the passions which move the human soul; but the most remarkable of the popular deities was Osiris, who was regarded as the personification of good. Isis, the consort of Osiris, who with him presided at the judgment of the dead, was scarcely less venerated. Set, or Typhon, the brother of Osiris, was the personification of evil. Between Osiris and Set, therefore, was perpetual antagonism. This belief, divested of names and titles and technicalities and fables, seems to have resembled, in this respect, the religion of the Persians,–the eternal conflict between good and evil. The esoteric doctrines of the priests initiated into the higher mysteries probably were the primeval truths, too abstract for the ignorant and sensual people to comprehend, and which were represented to them in visible forms that appealed to their senses, and which they worshipped with degrading rites.

The oldest of all the rites of the ancient pagans was in the form of sacrifice, to propitiate the deity. Abraham and Jacob offered sacrifices, but without degrading ceremonies, and both abhorred the representation of the deity in the form of animals; but there was scarcely an animal or reptile in Egypt that the people did not hold sacred, in fear or reverence. Moral evil was represented by the serpent, showing that something was retained, though in a distorted form, of the primitive revelation. The most celebrated forms of animal worship were the bulls at Memphis, sacred to Osiris, or, as some think, to the sun; the cat to Phtha, and the beetle to Re. The origin of these superstitions cannot be traced; they are shrouded in impenetrable mystery. All that we know is that they existed from the remotest period of which we have cognizance, long before the pyramids were built.

In spite, however, of the despotism of the kings, the privileges of the priests, and the degrading superstitions of the people, which introduced the most revolting form of religious worship ever seen on earth, there was in Egypt a high civilization in comparison with that of other nations, dating back to a mythical period. More than two thousand years before the Christian era, and six hundred before letters were introduced into Greece, one thousand years before the Trojan War, twelve hundred years before Buddha, and fifteen hundred years before Rome was founded, great architectural works existed in Egypt, the remains of which still astonish travellers for their vastness and grandeur. In the time of Joseph, before the eighteenth dynasty, there was in Egypt an estimated population of seven millions, with twenty thousand cities. The civilization of that country four thousand years ago was as high as that of the Chinese of the present day; and their literary and scientific accomplishments, their proficiency in the industrial and fine arts, remain to-day the wonder of history. But one thing is very remarkable,–that while there seems to have been no great progress for two thousand years, there was not any marked decline, thus indicating virtuous habits of life among the great body of the people from generation to generation. They were preserved from degeneracy by their simple habits and peaceful pursuits. Though the armies of the King numbered four hundred thousand men, there were comparatively few wars, and these mostly of a defensive character.

Such was the Egypt which Joseph governed with signal ability for more than half a century, nearly four thousand years ago,–the mother of inventions, the pioneer in literature and science, the home of learned men, the teacher of nations, communicating a knowledge which was never lost, making the first great stride in the civilization of the world. No one knows whether this civilization was indigenous, or derived from unknown races, or the remains of a primitive revelation, since it cannot be traced beyond Egypt itself, whose early inhabitants were more Asiatic than African, and apparently allied with Phoenicians and Assyrians, But the civilization of Egypt is too extensive a subject to be entered upon in this connection. I hope to treat it more at length in subsequent volumes. I can only say now that in some things the Egyptians were never surpassed. Their architecture, as seen in the pyramids and the ruins of temples, was marvellous; while their industrial arts would not be disdained even in the 19th century.

Over this fertile, favored, and civilized nation Joseph reigned,–with delegated power indeed, but with power that was absolute,–when his starving brothers came to Egypt to buy corn, for the famine extended probably over western Asia. He is to be viewed, not as a prophet, or preacher, or reformer, or even a warrior like Moses, but as a merely executive ruler. As the son-in-law of the high-priest of Hieropolis, and delegated governor of the land, in the highest favor with the King, and himself a priest, it is probable that Joseph was initiated into the esoteric wisdom of the priesthood. He was undoubtedly stern, resolute, and inflexible in his relations with men, as great executive chieftains necessarily must be, whatever their private sympathies and friendships. To all appearance he was a born Egyptian, as he spoke the language of Egypt, had adopted its habits, and was clothed with the insignia of Egyptian power.

So that when the sons of Jacob, who during the years of famine in Canaan had come down to Egypt to buy corn, were ushered into his presence, and bowed down to him, as had been predicted, he was harsh to them, although at once recognizing them. "Whence come ye?" he said roughly to them. They replied, "From the land of Canaan to buy corn," "Nay," continued he, "ye are spies." "Not so, my lord, but to buy food are thy servants come. We are all one man's sons; we are true men; thy servants are not spies." "Nay," he said, "to see the nakedness of the land are ye come,"–for famine also prevailed in Egypt, and its governor naturally would not wish its weakness to be known, for fear of a hostile invasion. They replied, "Thy servants are twelve brothers, the sons of one man in the land of Canaan; the youngest is this day with our father, and one is not." But Joseph still persisted that they were spies, and put them in prison for three days; after which he demanded as the condition of their release that the younger brother should also appear before him. "If ye be true men," said he, "let one of your brothers be bound in the house of your prison, while you carry corn for the famine of your house; but bring your youngest brother unto me, and ye shall not die." There was apparently no alternative but to perish, or to bring Benjamin into Egypt; and the sons of Jacob were compelled to accept the condition.

Then their consciences were moved, and they saw a punishment for their crime in selling Joseph fifteen years before. Even Reuben accused them, and in the very presence of Joseph reminded them of their unnatural cruelty, not supposing that he understood them, since Joseph had spoken through an interpreter. This was too much for the stern governor; he turned aside and wept, but speedily returned and took from them Simeon and bound him before their eyes, and retained him for a surety. Then he caused their sacks to be filled with corn, putting also their money therein, and gave them in addition food for their return journey. But as one of them on that journey opened his sack to give his ass provender, he espied the money; and they were all filled with fear at this unlooked-for incident. They made haste to reach their home and report the strange intelligence to their father, including the demand for the appearance of Benjamin, which filled him with the most violent grief. "Joseph is not," cried he, "and Simeon is not, and ye will take Benjamin away!" Reuben here expostulated with frantic eloquence. Jacob, however, persisted: "My son shall not go down with you; if mischief befall him, ye will bring down my gray hairs in sorrow to the grave."

Meanwhile the famine pressed, as Joseph knew full well it would, and Jacob's family had eaten all their corn, and it became necessary to get a new supply from Egypt. But Judah refused to go without Benjamin. "The man," said he, "did solemnly protest unto us, saying, Ye shall not see my face, except your brother be with you." Then Jacob upbraided Judah for revealing the number and condition of his family; but Judah excused himself on account of the searching cross-examination of the austere governor which no one could resist, and persisted in the absolute necessity of Benjamin's appearance in Egypt, unless they all should yield to starvation. Moreover, he promised to be surety for his brother, that no harm should come to him. Jacob at last saw the necessity of allowing Benjamin to go, and reluctantly gave his consent; but in order to appease the terrible man of Egypt he ordered his sons to take with them a present of spices and balm and almonds, luxuries then in great demand, and a double amount of money in their sacks to repay what they had received. Then in pious resignation he said, "If I am bereaved of my children, I am bereaved," and hurried away his sons.

In due time they all safely arrived in Egypt, and with Benjamin stood before Joseph, and made obeisance, and then excused themselves to Joseph's steward, because of the money which had been returned in their sacks. The steward encouraged them, and brought Simeon to them, and led them into Joseph's house, where a feast was prepared by his orders. With great difficulty Joseph restrained his feelings at the sight of Benjamin, who was his own full brother, but asked kindly about the father. At last his pent-up affections gave way, and he sought his chamber and wept there in secret. He then sat down to the banquet with his attendants at a separate table,–for the Egyptian would not eat with foreigners,–still unrevealed to his brethren, but showed his partiality to Benjamin by sending him a mess five times greater than to the rest. They marvelled greatly that they were seated at the table according to their seniority, and questioned among themselves how the austere governor could know the ages of strangers.

Not yet did Joseph declare himself. His brothers were not yet sufficiently humbled; a severe trial was still in store for them. As before, he ordered his steward to fill the sacks as full as they could carry, with every man's money in them, for he would not take his father's money; and further ordered that his silver drinking-cup should be put in Benjamin's sack. The brothers had scarcely left the city when they were overtaken by the steward on a charge of theft, and upbraided for stealing the silver cup. Of course they felt their innocence and protested it; but it was of no avail, although they declared that if the cup should be found in any one of their sacks, he in whose sack it might be should die for the offence. The steward took them at their word, proceeded to search the sacks, and lo! what was their surprise and grief to see that the cup was found in Benjamin's sack! They rent their clothes in utter despair, and returned to the city. Joseph received them austerely, and declared that Benjamin should be retained in Egypt as his servant, or slave. Then Judah, forgetting in whose presence he was, cast aside all fear, and made the most eloquent and plaintive speech recorded in the Bible, offering to remain in Benjamin's place as a slave, for how could he face his father, who would surely die of grief at the loss of his favorite child.

Joseph could refrain his feelings no longer. He made every attendant leave his presence, and then declared himself to his brothers, whom God had sent to Egypt to be the means of saving their lives. The brothers, conscience stricken and ashamed, completely humbled and afraid, could not answer his questions. Then Joseph tenderly, in their own language, begged them to come near, and explained to them that it was not they who sent him to Egypt, but God, to work out a great deliverance to their posterity, and to be a father to Pharaoh himself, inasmuch as the famine was to continue five years longer. "Haste ye, and go up to my father, and say unto him that God hath made me lord of all Egypt: come down unto me, and thou shalt dwell in the land of Goshen near unto me, thou and thy children, and thy children's children, and thy flocks and thy herds, and all that thou hast, and there will I nourish thee. And ye shall tell my father of all my glory in Egypt, and of all that ye have seen; and ye shall haste, and bring down my father hither." And he fell on Benjamin's neck and wept, and kissed all his brothers. They then talked with him without further reserve.

The news that Joseph's brethren had come to Egypt pleased Pharaoh, so grateful was the King for the preservation of his kingdom. He could not do enough for such a benefactor. "Say to thy brethren, lade your beasts and go, and take your father and your households, and come unto me; and I will give you the good of the land of Egypt, and ye shall eat the fat of the land." And the King commanded them to take his wagons to transport their families and goods. Joseph also gave to each one of them changes of raiment, and to Benjamin three hundred pieces of silver and five changes of raiment, and ten asses laden with the good things of Egypt for their father, and ten she-asses laden with corn. As they departed, he archly said unto them, "See that ye fall not out by the way!"

And when they arrived at Canaan, and told their father all that had happened and all that they had seen, he fainted. The news was too good to be true; he would not believe them. But when he saw the wagons his spirit revived, and he said, "It is enough. Joseph my son is yet alive. I will go and see him before I die." The old man is again young in spirit. He is for going immediately; he could leap,–yea, fly.

To Egypt, then, Israel with his sons and his cattle and all his wealth hastened. His sons are astonished at the providence of God, so clearly and impressively demonstrated on their behalf. The reconciliation of the family is complete. All envy is buried in the unbounded prosperity of Joseph. He is now too great for envy. He is to be venerated as the instrument of God in saving his father's house and the land of Egypt. They all now bow down to him, father and sons alike, and the only strife now is who shall render him the most honor. He is the pride and glory of his family, as he is of the land of Egypt, and of the household of Pharaoh.

In the hospitality of the King, and his absence of jealousy of the nomadic people whom he settled in the most fertile of his provinces, we see additional confirmation of the fact that he was one of the Shepherd Kings. The Pharaoh of Joseph's time seems to have affiliated with the Israelites as natural friends,–to assist him in case of war. All the souls that came into Egypt with Jacob were seventy in number, although some historians think there was a much larger number. Rawlinson estimates it at two thousand, and Dean Payne Smith at three thousand.

Jacob was one hundred and thirty years of age when he came to dwell in the land of Goshen, and he lived seventeen years in Egypt. When he died, Joseph was about fifty years old, and was still in power.

It was the dying wish of the old patriarch to be buried with his fathers, and he made Joseph promise to carry his bones to the land of Canaan and bury them in the sepulchre which Abraham had bought,–even the cave of Machpelah.

Before Jacob died, Joseph brought his two sons to him to receive his blessing,–Manasseh and Ephraim, born in Egypt, whose grandfather was the high-priest of On, the city of the sun. As Manasseh was the oldest, he placed him at the right hand of Jacob, but the old man wittingly and designedly laid his right hand on Ephraim, which displeased Joseph. But Jacob, without giving his reason, persisted. While he prophesied that Manasseh should be great, Ephraim he said should be greater,–verified in the fact that the tribe of Ephraim was the largest of all the tribes, and the most powerful until the captivity. It was nearly as large as all the rest together, although in the time of Moses the tribe of Manasseh had become more numerous. We cannot penetrate the reason why Ephraim the younger son was preferred to the older, any more than why Jacob was preferred to Esau. After Jacob had blessed the sons of Joseph, he called his other sons around his dying bed to predict the future of their descendants. Reuben the oldest was told that he would not excel, because he had loved his father's concubine and committed a grievous sin. Simeon and Levi were the most active in seeking to compass the death of Joseph, and a curse was sent upon them. Judah was exalted above them all, for he had sought to save Joseph, and was eloquent in pleading for Benjamin,–the most magnanimous of the sons. So from him it was predicted that the sceptre should not depart from his house until Shiloh should come,–the Messiah, to whose appearance all the patriarchs looked. And all that Jacob predicted about his sons to their remote descendants came to pass; but the highest blessing was accorded to Joseph, as was realized in the future ascendency of Ephraim.

When Jacob had made an end of his blessings and predictions he gathered up his feet into his bed and gave up the ghost, and Joseph caused him to be embalmed, as was the custom in Egypt. When the days of public mourning were over (seventy days), Joseph obtained leave from Pharaoh to absent himself from the kingdom and his government, to bury his father according to his wish. And he departed in great pomp, with chariots and horses, together with his brothers and a great number, and deposited the remains of Jacob in the cave of the field of Machpelah, where Abraham himself was buried, and then returned to his duties in Egypt.

It is not mentioned in the Scriptures how long Joseph retained his power as prime minister of Pharaoh, but probably until a new dynasty succeeded the throne,–the eighteenth as it is supposed, for we are told that a new king arose who knew not Joseph. He lived to be one hundred and ten years of age, and when he died his body was embalmed and placed in a sarcophagus, and ultimately was carried to Canaan and buried with his fathers, according to the oath or promise he exacted of his brothers. His last recorded words were a prediction that God would bring the children of Israel out of Egypt to the land which he sware unto Abraham, Isaac, and Jacob. On his deathbed he becomes, like his father, a prophet. He had foretold his own future elevation when only a youth of seventeen, though only in the form of a dream, the full purport of which he did not comprehend; as an old man, about to die, he predicts the greatest blessing which could happen to his kindred,–their restoration to the land promised unto Abraham.