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chants, he had him in the greatest honour, taught | advice, wipe off the imputation of his former folly; him the learning that became a free man, and gave for whether it were that he expected the repetihim leave to make use of a diet better than was tion of her solicitations, she had now made it, allotted to slaves; he also intrusted the care of and that with greater earnestness than before, for his house to him. Joseph, however, did not for- that she had pretended sickness on this very acget that virtue which he had before, upon such a count, and had preferred his conversation before change of his condition; but he demonstrated that the festival and its solemnity: or whether he opwisdom was able to govern the uneasy passions posed her former discourses, as not believing she of life, in such as have it in reality, and do not could be in earnest: she now gave him sufficient only put it on for a show, under a present state security, by thus repeating her application, that of prosperity. she meant not in the least by fraud to impose on him, and assured him, that if he complied with her affections, he might expect the enjoyment of the advantages he already had: and if he were submissive to her, he should have still greater advantages: but that he must look for revenge and hatred from her in case he rejected her desires, and preferred the reputation of chastity before his mistress; for that he would gain nothing by such procedure, as she would then become his accuser, and would falsely pretend to her husband that he attempted her chastity, and that Potiphar would hearken to her words rather than to his, let his be ever so agreeable to the truth.

His master's wife soon fell in love with him, both on account of his beauty of body, and his skilful management of affairs; and supposed that if she should make it known to him, she should easily persuade him to come to her bed: and that he would consider it as a piece of happy fortune that his mistress should entreat him; as regarding that state of slavery he was in, and not his moral character, which continued after his condition was changed. So she made known her illicit inclinations: however he rejected her entreaties, not thinking it agreeable to religion to yield so far to her, as to do what would tend to the injury of one who had purchased him, and vouchsafed him so great honours. He therefore exhorted her to govern that passion, and laid before her the impossibility of obtaining her desires, which he thought might be conquered, if she had no hope of succeeding; and he said that, as to himself, he would endure any thing whatever before he would be persuaded to it: for although it was the duty of a slave, as he was, to do nothing contrary to his mistress, he might well be excused in a case where the contradiction was to such sort of commands: but this opposition of Joseph's, when she did not expect it, made her still more violent in her love to him, and she resolved to accomplish her design by a second attempt.

But though the woman said thus, and even with tears in her eyes, Joseph was not dissuaded from his chastity, nor induced by fear to a compliance with her: but he opposed alike her solicitations and her threatenings, and was afraid to do an ill thing, choosing rather to undergo the sharpest punishment, than to enjoy his present advantages by doing what his own conscience knew would justly deserve that he should die for it. He also reminded her that she was a married woman, and that she ought to cohabit with her husband only, and desired her to suffer these considerations to have more weight with her than the short pleasure of lustful dalliance, which would occasion trouble and repentance afterwards, and yet would not amend what had been done amiss. He also suggested the fear she would be in lest they should

When, therefore, there was a festival coming on, in which it was the custom for women to come to the public solemnity, she pretended to her hus-be caught, and that the advantage of concealment band that she was sick, as contriving an oppor- was uncertain, and that only while the wickedness tunity for solitude and leisure, that she might en- was not known would there be any quiet for them. treat Joseph again. This opportunity being ob- But that she might have the enjoyment of her hustained, she used more kind words to him than be- band's company without any danger, and he told fore, and said that it had been good for him to her, that in the company of her husband she might have yielded to her first solicitation, and to have have great boldness, from a good conscience, both given her no repulse, both because of the rever-before God and before men; nay, that she would ence he ought to bear to her dignity, who solicit- act more consistently as his mistress, and make ed him, and because of the vehemency of her pas-use of her authority over him better, while she persion, by which she was forced, though she were his mistress, to condescend beneath her dignity. But that he might now, by taking more prudent

* Gen. xxxix. 1.

sisted in her chastity, than when they were both ashamed for what wickedness they had been guilty of; and that it is much better to depend on a good life known to have been so, than upon the hopes of the concealment of evil practices,

Joseph, by saying this and more, tried to restrain the violent passion of the woman, and to reduce her affections within the rules of reason; but she grew more ungovernable, and earnest in the matter: and since she despaired of persuading him, she laid her hands upon him, and had recourse to violence. But as soon as Joseph had got away from her anger, leaving his garment with her, and leaped out of her chamber, she was equally afraid lest he should discover her lewdness to her husband, and incensed at the affront he had offered her: so she resolved to be beforehand with him, and to. accuse him falsely to Potiphar, and by that means to revenge herself for his pride and contempt; thinking it a wise thing in itself, and also becoming a woman, thus to prevent his accusation. Accordingly she sat sorrowfully, and in confusion, framing herself so hypocritically and angrily, that the sorrow, which was really occasioned by her disappointment, might appear to be for an attempt upon her chastity: so that when her husband came home and inquired what was the cause of the disorder she was in, she began to accuse Joseph.*

"O husband," said she, "mayest thou not live a day longer if thou dost not punish the wicked slave who hast desired to defile thy bed; who has neither recollected who he was, when he came to our house, so as to behave himself with modesty, nor has been mindful of what favours he had received from thy bounty; though he must be an ungrateful man inungrateful man indeed, in every respect, not to act agreeable to us. This man I say, laid a private design to abuse thy wife, and this at the time of a festival, observing when thou wouldst be absent: so that it now is clear that his modesty, as it appeared to be formerly, was only because of the restraint he was in out of fear of thee, but that he was not really of a good disposition. This has been occasioned by his being advanced to honour beyond what he deserved, or hoped for; insomuch that he concluded that he who was deemed fit to be trusted with thy estate, and the government of thy family, and was preferred above thy eldest servants, might be allowed to touch thy wife also." When she had spoken thus, she produced Joseph's garment, as if he had left it with her when he attempted to force her. Potiphar not being able to disbelieve what his wife said, and what he saw himself, and being seduced by his love, did not set himself about the examination of the truth,

* There is something not unlike the revengeful artifice in Potiphar's wife, in the representation which the poet makes of Phædra, when in an affair of the like nature she finds herself rejected by her son-in-law Hippolytus:

Regeramus ipse crimen, atque ultro impiam

but condemning Joseph as a wicked man, he threw him into the malefactor's prison; and had a still higher opinion of his wife, and bare her witness that she was a woman of a becoming modesty and chastity.

CHAP. V.

OF JOSEPH'S SITUATION IN PRISON, AND HIS SUBSEQUENT
LIBERATION.

Now Joseph, commending all his affairs to God, did not attempt to make any defence, nor to relate the exact circumstances of the fact, but silently underwent the bonds and the distress he was in, firmly believing that God, who knew the cause of his affliction, and the truth of the fact, would be more powerful than those that inflicted the punishment upon him. He accordingly soon received a proof of God's providence on his behalf; for the keeper of the prison, taking notice of his care and fidelity in the affairs he had set him about, and the dignity of his countenance, relaxed his bonds, and thereby made his heavy calamity lighter, and more supportable to him; he also permitted him to make use of a diet better than that of the rest of the prisoners. Now his fellow-prisoners, when their hard labours were over, used to discourse with each other, being equal sufferers, and to inquire one of another what were the occasions of their being condemned to a prison? Among them Pharaoh's cupbearer, and one that had been respected by him, was put in bonds upon the king's anger at him. This man was under the same bonds with Joseph, and soon grew familiar with him; and upon his observing that Joseph had a better understanding than the rest, he told him of a dream he had, and desired he would interpret its meaning, complaining, that besides the afflictions he underwent from the king, God also added to him trouble from his dreams.

He therefore said, that in his sleep he saw three clusters of grapes hanging upon three branches of a vine, large, and ripe for gathering, and that he squeezed them into squeezed them into a cup, which the king held in his hands, and when he had strained the wine, he gave it to the king to drink, and that he received it from him with a pleasant countenance. This, he said, was what he saw; and he desired Joseph, that if he had any portion of understanding in such matters, he would tell him what this vision foretold. Joseph bid him be of good cheer, and expect to be

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loosed from his bonds in three days' time, because the king desired his service, and was about to restore it to him again; for he let him know that God bestows the fruit of the vine upon men for good, which wine is poured out to him, and is the pledge of fidelity and mutual confidence among men, putting an end to their quarrels, removing passion and grief out of the minds of them that use it, and making them cheerful. "Thou didst squeeze this wine," said he, "from three clusters of grapes, with thine hands, and the king received it. Know, therefore, that this vision is for thy good, and foretells a release from thy present distress within the same number of days as the branches whence thou gatheredst thy grapes in thy sleep. However, remember what prosperity I have foretold thee, when thou hast found it true; and when thou art in authority, do not overlook us in this prison, wherein thou wilt leave us, when thou art gone to the place we have foretold for we are not in prison for any crime, but for the sake of our virtue and sobriety are we condemned to suffer the penalty of malefactors, and because we are not willing to injure him that has thus distressed us, though it were for our own pleasure." The cup-bearer rejoiced to hear such an interpretation of his dream, and waited the completion of what had been thus showed him beforehand. Another servant of the king's, who had been chief baker, and was now bound in prison with the cupbearer, was in good hope upon Joseph's interpretation of the other's vision, for he had dreamed also; so he desired that Joseph would tell him what the visions he had seen the night before might mean? "I thought, ," said he, "that I carried three baskets

* An. 1767.

†The expression which Joseph makes use of concerning the king's cup-bearer and baker, Pharaoh shall lift up thy head, seems somewhat too literally translated, since the words in the original mean no more, than that Pharaoh would have them brought forth and examined. The ancients, we are to know, in keeping their reckonings, or accounts, of time, or their list of domestic officers, or servants, made use of tables with holes bored in them, in which they put a sort of pegs, or nails, with broad heads, exhibiting the particulars, either number, or name, or whatever it was. These nails, or pegs, the Jews call heads, and the sockets of the heads they call bases. The meaning therefore of Pharaoh's lifting up his head, is, that Pharaoh would take out the peg, which had the cup-bearer's name on the top of it, to read it; i. e. would sit in judgment, and make examination into his accounts. For it seems very probable that both he and the baker had been either suspected or accused of having cheated the king; and that, when their accounts were examined and cast up, the one was acquitted, while the other was found guilty. And though Joseph uses the same expression in both cases, yet we may observe, that speaking to the baker he adds, that Pharaoh shall lift up thy head from off thee, i. e. shall order thy name to be struck out of the list of his servants, by taking the peg out of the socket. Bibliotheca Bibl. in

locum. B.

upon my head; two were full of loaves, and the third full of sweet-meats, and other eatables, such as are prepared for kings; but the fowls came flying, and ate them all up, and had no regard to my attempt to drive them away." He then expected a prediction like to that of the cup-bearer's: but Joseph, considering the dream, said to him that he would willingly be an interpreter of good events to him, and not of such as his dream pronounced; but he told him that he had only three days to live, as the three baskets signified; but that on the third day he should be crucified, and devoured by fowls, while he was not able to help himself. Now both these dreams had the same events that Joseph foretold they should have, and this to both parties: for on the third day, when the king solemnized his birthday, he crucified the chief baker, but set the butler free from his bonds, and restored him to his former service.

God freed Joseph from his confinement after he had endured his bonds two years,‡ and had received no assistance from the cup-bearer, who did not remember what he had said to him formerly; and God contrived this method of deliverance for him. Pharaoh, the king, had seen in his sleep the same evening two visions, and after them had the interpretation of them both given him; he had forgotten the latter, but retained that of the dreams themselves Being, therefore, troubled at what he had seen, for it seemed to him to be all of a melancholy nature; the next day he called together the wisest men among the Egyptians,§ desiring to learn from them the interpretation of his dreams; but when they hesitated about them, the king was so much the

+ Gen. xl. 18.

The Chaldeans of old were the most famous people in the world for divinations of all kinds; and therefore it is very probable that the word Hhartaumim, which we render magicians, is not of Hebrew, but Chaldee origin. The roots, however, from whence it springs (if it be a compound word, as probably it is,) are not so visible; and therefore commentators are perplexed to know by what method men of this profession proceeded in their inquiry into secret things; whether they pretended to expound dreams, and descry future events, by natural observations, by the art of astrology, (which came much in request in future ages,) by such rules as are now found in the books of Oneirocrites, or by certain characters, images, pictures, and figures, which were engraved with magical rites and cercmonies. It is not to be doubted, indeed, but that the magicians, whom Pharaoh consulted for the interpretations of his dreams, made use of some, at least, if not all, these arts; and the Jewish doctors would make us believe, that after several attempts of divers kinds, they came at last to this exposition, that Pharaoh's daughters (for they suppose him to have seven) should die, and that he should have seven others born to him in their stead; but this being not at all satisfactory to their master, put the cup-bearer in mind of Joseph's great abilities that way. Le Clerc's and Patrick's Commentary. B.

more disturbed. And now it was that the memory || o-f Joseph's skill came into the mind of the king's cup-bearer, when he saw the confusion Pharaoh was in; so he came and mentioned Joseph to him, as also the vision he had seen in prison, and how the event proved as he had said; as also that the chief baker was crucified on the very same day; and that this also happened to him according to the interpretation of Joseph: that Joseph himself was laid in bonds by Potiphar as a slave, but he said he was one of the noblest of the stock of the Hebrews, and that his father lived in great splendour. "If, therefore," said he, "thou wilt send for him, and not despise him on account of his misfortunes, thou wilt learn what thy dreams signify." The king, thereby, commanded that they should bring Joseph into his presence; and those who received the command came and brought him with them, having taken care of his habit, that it might be decent, as the king had enjoined them to do.

The king took him by the hand, and said, "O young man, for my servant bears witness that thou art at present the best and most skilful person I can consult with; vouchsafe me the same favours which thou bestowed on this servant of mine, and tell me what events are predicted by the visions of my dreams and I desire thee to suppress nothing out of fear, nor to flatter me with lying words, or with what may please me, although the truth should be of a melancholy nature. It seemed to me that as I walked by the river, I saw kine fat and very large, seven in number, going from the river to the marshes; and other kine of the same number like them met them out of the marshes, exceeding lean and ill-favoured; which ate up the fat and large kine, and yet were no better than before, and not less miserably pinched with famine. After I had seen this vision, I awoke out of my sleep; but being in disorder, and considering with myself what this appearance should be, I fell asleep again, and saw another dream much more wonderful than the foregoing, which did still more affright and disturb me.* seven ears of corn growing out of one root, having their heads borne down by the weight of the grains, and bending down with the fruit, which was now ripe, and fit for reaping: and near these I saw

* In Barbary, one stalk of wheat, or barley, will sometimes bear two ears, while each of these ears will as often shoot out into a number of less ones, thereby affording a most plentiful increase. May not these large prolific ears, when seven are said to come upon one stalk, explain what is further mentioned of the seven fruitful years in Egypt, that is, that the earth brought forth by handfuls?

This latter passage may, indeed, mean, that the earth brought forth handfuls of stalks from single grains, and not handfuls of ears from single stalks, agreeably to the following passage from

seven other ears of corn, meagre and weak for want of rain, which fell to eating and consuming those that were fit for reaping, and put me into great astonishment."

Joseph replied; "This dream, O king, although seen under two forms, signifies one and the same event of things; for when thou sawest the kine, which is an animal made for the plough and for labour, devoured by the poorer kine; and the ears of corn eaten up by the smaller ears, they foretell a famine, and want of the fruits of the earth for the same number of years, and equal with those when Egypt was in a happy state; and this so far, that the plenty of these years will be spent in the same number of years of scarcity, and that scarcity of necessary provisions will be very difficult to be corrected: as a sign whereof the ill-favoured kine, when they had devoured the better sort, could not be satisfied. But still God foreshows what is to come upon men, not to grieve them, but that when they know it beforehand, they may, by prudence, make the actual experience of what is foretold the more tolerable. If thou therefore carefully dispose of the plentiful crops which will come in the former years, thou wilt procure that the future calamity will not be felt by the Egyptians."

Hereupon the king wondered at the discretion and wisdom of Joseph; and asked him by what means he might so dispense the plentiful crops in the happy years, as to make the miserable crops more tolerable: Joseph then added this advice: to spare the good crops, and not permit the Egyptians to spend them luxuriously; but to reserve what they would have spent in luxury beyond their necessity against the time of want. He also exhorted him to take the corn of the husbandmen, and give them only so much as might suffice for their food. Accordingly Pharaoh, being surprised at Joseph, not only for his interpretation of the dream, but for the counsel he had given, intrusted him with dispensing the corn; with the power to do what he thought would be for the benefit of the people of Egypt, and for the benefit of the king: as believing that he who first discovered this method of acting would prove the best overseer of it. Joseph having this power given

Dr. Shaw: "In Barbary it is common to see one grain produce ten or fifteen stalks. Even some grains of the murwaany wheat, which I brought with me to Oxford, and sowed in the physic garden, threw out each of them fifty. But Muzeratty, one of the late kaleefas, or viceroys, of the province of Tlemsan, brought once with him to Algiers a root that yielded four-score: telling us, that the prince of the western pilgrims sent once to the bashaw of Cairo one that yielded six-score. Pliny mentions some that bore three or four hundred." B.

him by the king,* with leave to make use of his seal, and to wear purple,† drove in his chariot through all the land of Egypt; and took the corns of the husbandmen, allotting as much to every one as would be sufficient for seed and for food; but without discovering to any one the reason why he did so.

CHAP. VI.

OF THE ARRIVAL OF JOSEPH'S BRETHREN IN EGYPT, AND HIS CONDUCT TOWARDS THEM.

JOSEPH was now grown up to thirty years of age, and enjoyed great honours from the king; who called him Psothom Phanech, out of regard to his prodigious degree of wisdom; for that name denotes a revealer of secrets. He also married a wife of very high quality: she was the daughter of Petephres,|| one of the priests of Heliopolis, and her name was Asenath. By her he had children before the scarcity came on: Manasseh, the elder, which signifies forgetful; because his present happiness made him forget his former misfortunes. And Ephraim, the younger, which signifies restored; because he was restored to the freedom of his forefathers.

Now after Egypt had happily passed over seven years, according to Joseph's interpretation of the dreams, the famine came upon them on the eighth year and because this misfortune fell upon them when they had no sense of it beforehand, they were all sorely afflicted by it, and came running to the king's gates; and he called upon Joseph,

* Joseph had his name changed on this occasion. It was an ancient custom among eastern princes, upon their promotion of any favourite, to give him a new name. Nebuchadnezzar, we read, Dan. i. 7, imposed new names upon Daniel, and his companions in Babylon; and to this very day Mogul never advances a man, but he gives him a new name, and that significative of something belonging to him; but here the question is, what is the meaning of the name which Pharaoh gave Joseph? In the Hebrew text it is Zaphnah paaneah, but in the Egyptian and Greek Pentateuch it is Pson-thonphanech. The oriental versions, however, are pretty unanimous in rendering it, a revealer of secrets; but there are some reasons why this should not be its true interpretation. For the time that Pharaoh gave the patriarch this name, was when he advanced him from the condition of an imprisoned slave to that of a ruler throughout all the land of Egypt; and therefore, it is reasonable to suppose that he gave it in commemoration of such promotion, rather than of his expounding dreams: because to have called him an interpreter of dreams only, had been degrading him to the level of magicians. Now if Pharaoh gave him this name in memory of his promotion, it was very likely that this name was strictly and properly Egyptian, (otherwise the common people could not have understood it,) though Moses, in his recording it, might endeavour to accommodate it to the Hebrew idiom; and if it was Egyptian, the word in that language signifies what we call a prime minister or strictly the first, or prince of the lords. Bibliotheca Bibl. occas. annot. 41. B.

who sold the corn to them; being become confessedly a saviour to the whole multitude of the Egyptians. Nor did he open this market of corn for the people of that country only: but strangers had liberty to buy also, Joseph being willing that all men, who are naturally akin to each other, should have assistance from those that lived in happiness.

Jacob, also, when he understood that foreigners had this privilege, sent all his sons into Egypt to buy corn; for the land of Canaan was grievously afflicted with the famine: and this great misery touched the whole continent. He only retained Benjamin, who was born to him by Rachel; and was of the same mother as Joseph. These sons of Jacob came into Egypt, and applied themselves to Joseph, to buy corn, for nothing of this kind was done without his approbation; since even the honour that was paid the king himself, was only advantageous to the persons that paid it, when they took care to honour Joseph also. Now when he well knew his brethren, they thought nothing of him; for he was but a youth when he left them, and was now come to an age so much greater, that the lineaments of his face were changed, and he was not known to them; besides this, the greatness of the dignity wherein he appeared, suffered them not so much as to suspect the truth. He therefore now made trial what sentiments they had about the affairs of the greatest consequence; for he refused to sell them corn, and said they were come as spies of the king's affairs; and that they came from several countries, and joined themselves together, and pretended they were of kin; it not being possible

†To be arrayed in a rich dress, and to ride in great pomp and ceremony, were the ancient modes of investing with the highest degree of subordinate power in Egypt; and with a small variation, still remains so. The history of the revolt of Ali Bey, (p. 43.) informs us, that on the election of a new sheik bellet, the pasha who approves of him invests him with a valuable fur, treats him with sherbet, and when the sheik bellet departs, the pasha presents him with a horse richly caparisoned. HARMER, vol. iii. p. 308. B.

Gen. xlv. 42, 43.

That is, bought it for Pharaoh at a very low price..

This Potiphar, or as in Josephus, Petephres, who was now a priest of On or Heliopolis, is the same name in Josephus, and perhaps in Moses also, with him who is before called the Head Cook or Captain of the Guard; and to whom Joseph was sold. See Gen. xxxvii. 36. xxxix. 1. with xli. 50. They are also affirmed to be one and the same person in the Testament of Joseph, for he is there said to have married the daughter of his master and mistress. Nor is this a notion peculiar to the Testament; but as Dr. Bernard confesses, common to Josephus, to the Septuagint interpreters, and to other learned Jews of old time.

¶ This entire ignorance of the Egyptians of these years of famine before they came, told us before, as well as here, by Josephus, seems almost incredible. It is in no other copy that I know of.

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