According to chap. 41: 8, Pharaoh calls "all the magicians of Egypt and all the wise men thereof," that they may interpret his dream, by which he is troubled. These same magicians appear also in Ex. 7: 11: "Then Pharaoh called the wise men and the sorcerers; and they also, the magicians of Egypt, did in like manner by their enchantments;" and they are also represented in Ex. 8: 3, 14, 15-(7, 18, 19.) 9: 11, as the wise men of the nation, the possessors of secret arts. Now we find in Egyptian antiquity, an order of persons, to whom this is entirely appropriate, which is here ascribed to the magicians. The priests had a double office, the practical worship of the gods, and the pursuit of that which in Egypt was accounted as wisdom. The first belonged to the so-called prophets, the second to the holy scribes, isoygauμarsis. These last were the learned men of the nation; as in the Pentateuch, they are called wise men, so the classical writers named them sages.* These men were applied to for explanation and aid in all things which lay beyond the circle of common knowledge and action. Thus, in severe cases of sickness, for example, along with the physician a holy scribe was called, who from a book and astrological signs determined whether recovery was possible.† The interpretation of dreams, and also divination belonged to the order of the holy scribes. In times of pestilence, they applied themselves to magic arts to avert the disease. A passage in Lucian|| furnishes a peculiarly interesting parallel to the accounts of the Pentateuch concerning the practice of magic arts: "There was with us in the vessel, a man of Memphis, one of the holy scribes, wonderful in wisdom and skilled in all sorts of Egyptian knowledge. It was said of him, that he * Compare Jablonski, Panth. Proll. p. 31 seq. Drumann, Inschrift von Rosetta, S. 122, ff. + Drumann, S. 129. § S. 130. + S. 130. In Jablonski, p. 95. had lived twenty-three years in subterranean sanctuaries, and that he had been there instructed in magic by Isis."* The Hair and Beard-how worn in Egypt. When Joseph is called before Pharaoh he shaves himself, chap. 41: 14. Even the most prejudiced, as for example, v. Bohlen, must, in this incidental notice, recognize a purely Egyptian custom. Even Herodotust mentions it among the distinguishing peculiarities of the Egyptians, that they commonly were shaved, but in mourning they allowed the beard to grow. The sculptures also agree with this representation. "So particular," says Wilkinson, "were they on this point, that to have neglected it was a subject of reproach and ridicule; and whenever they intended to convey the idea of a man of low condition, or a slovenly person, the artists represented him with a beard." "Although foreigners," says the same author,|| "who were brought to Egypt as slaves had beards on their arrival in the country, we find that as soon as they were employed in the service of this civilized people, they were obliged to conform to the cleanly habits of their masters; their beards and head were shaved; and they adopted a close cap." According to Rosellini¶ the priests shaved not the beard only, but also the head; and others, if they did not shave it with a razor, were accustomed to wear the hair very short; the abundant and long hair which often covers the head of the figures on the monuments was probably false like our wigs. The same * Ἔτυχεν ἡμῖν συμπλέων Μεμφίσης ἀνὴρ, τῶν ἱερῶν γραμματέων, θαυμάσιος τὴν σοφίαν καὶ τὴν παιδείαν πᾶσαν εἰδὼς τὴν Αιγύπτιον ἐλέγετο δὲ τρία καὶ εἴκοσιν ἔτη ἐν τοῖς ἀδύτοις ὑπογείοις σκηκέναι, μαγεύειν παιδευόμενος ὑπὸ τῆς Ισιδος. + Chap. 2. 35. § Vol. III. p. 357. See Bähr upon this passage, S. 558. || III. p. 358. ¶ Vol. 1. 2. p. 486 seq. author remarks, that this was considered, by the neighboring nations, and especially by the Asiatics, as a peculiar and distinguishing characteristic of the Egyptians.* Dress and Ornaments of the Egyptians. According to chap. 41: 42, Pharaoh put upon Joseph at the time of his advancement, his signet-ring, and arrayed him in garments of byssus, and put the gold chain (the article shows that it was done in reference to a custom common in such a case) about his neck. As the gift of the seal-ring is not peculiar to Egypt, but common in the East, we do not delay upon it. But the garments of byssus belong necessarily to the naturalizing of Joseph. Garments of cloth from the vegetable kingdom, linen and cotton, were considered by the Egyptians as pure and holy, and were in high estimation among them; the priests wore these only, according to Herodotus, 2. 37, where the term linen in opposition to woollen includes also cotton.t And even among the rest of the Egyptians, these were the most valued garments. Herodotus says: "They wear woollen garments which are ever newly washed," and the woollen garments which they commonly wore for outer garments were thrown off as soon as they entered the temple. In reference to the third mark of distinction, the putting on of the necklace, the monuments furnish abundant explanation. In the tombs of Beni Hassan,|| many slaves are represented, each of whom has in in his hand something which belongs to the dress or ornaments of his master. The first carries one of the necklaces with which the neck and breast of persons of high rank are generally adorned. Over it stands: Necklace of Gold. At * Vol. II. 2. p 395. Herod. 2. 37. Heeren, p. 133. § Herod. 2. 81, and Heeren in the passage above referred to. || Rosellini, 11. 2. p. 404. Beni Hassan there is also a similar representation in another tomb of a noble Egyptian.* By the form of the necklace, it is remarked,† the distinction of individuals in regard to rank and dignity was probably denoted. Men of the common order seldom wear such ornaments, while the pictures of the kings and the great are always adorned with them. The remark of v. Bohlen upon Gen. 41: 42: "It is however scarcely necessary to mention that these objects of luxury, especially polished stones, belong to a later time," has interest only as it shows how far the investigations of the Rationalists, in reference to the Pentateuch, fall short of the present advanced state of knowledge respecting Egyptian antiquity. It is now far too late for such remarks. The Marriage of Joseph. According to chap. 41: 45, Pharaoh gives to Joseph, Asenath, the daughter of Potiphera the priest of On, in marriage. The name Potiphera, Petephra, he who belongs to the sun, is very common on the Egyptian monuments. This name is especially appropriate for the priest of On or Heliopolis. Since Pharaoh evidently intended by this act to establish the power bestowed on Joseph upon a firm basis, it is implied in this account: first, that the Egyptian high-priests occupied a very important position, and secondly, that among them the high-priest of On was the most distinguished. Both these points are confirmed by history. The following words of Heeren will show how conspicuous the station of the high-priests in general was: "The priesthood belonging to each temple were again organized among themselves with the * Ros. II. 2. p. 412. † Ros. II. 2. 420. See concerning the necklaces of the Egyptians, which in like manner also pertained to the costume of the gods, Wilkinson, Vol. II. p. 215 and Vol. III. p. 375-6 with the plate, 409 M. greatest exactness. They had a high-priest, whose office was also hereditary. It is scarcely necessary to mention, that the stations of the high-priests in the principal cities in Egypt were first and highest. They were in a manner hereditary princes, who stood by the side of the kings, and enjoyed almost the same prerogatives. Their Egyptian title, Piromis, was, according to the explanation of Herodotus,* equivalent to the noble and good (xɑlòs xayɑdós); which however does not refer perhaps to moral character, but to nobility of descent. Their statues were placed in the temples. When they are introduced into history, they appear as the first persons of the State." The passage of Bährt on Herodotus, 2. 3, (where the priests of Heliopolis are described as the most learned among all the Egyptians,) shows, that among the Egyptian colleges of priests, the one at On or Heliopolis took the precedence; consequently the high-priest of On was the most distinguished. The great antiquity of religious worship at On is also attested by the monuments. Wilkinson says: "During the reign of Osirtasen (whom he makes contemporary with Moses), the temple of Heliopolis was either founded or received additions, and one of the obelisks bearing his name attests the skill to which they had attained in the difficult art of sculpturing granite." V. Bohlen has attempted to make out a contradiction in this account, which accords in so remarkable a manner with the state of affairs in Egypt. "An alliance of intolerant priests," says he, "with a foreign shepherd is entirely opposed to the character of the Egyptians." But the connec * 2. 143. + Videntur fuisse tria omnino potiora Aeg. sacerdotum collegia Memphiticum, Thebaicum et Heliopolitanum, in quibus Heliopolitae primum locum obtinuerunt, si quidem vera retulit Strabo, 1. 17. p. 1158 D., solis templum una cum aedibus sacerdotum accurate describens et pluribus de illorum doctrina et disciplina disserens. |