Beacon Lights of History, Volume 02: Jewish Heroes and Prophets. John Lord
descendants of Jacob, and they were bitterly and cruelly oppressed until the exodus under Moses. Prosperity probably led the Hyksos conquerors to that fatal degeneracy which is unfavorable to war, while adversity strengthened the souls of the descendants of the ancient kings, and enabled them to subdue and drive away their invaders and conquerors. And yet the Hyksos could not have ruled Egypt had they not adapted themselves to the habits, religion, and prejudices of the people they subdued. The Pharaoh who reigned at the time of Joseph belonged like his predecessors to the sacerdotal caste, and worshipped the gods of the Egyptians. But he was not jealous of the Hebrews, and fully appreciated the genius of Joseph.
The wisdom of Joseph as ruler of the land destined to a seven years' famine was marked by foresight as well as promptness in action. He personally visited the various provinces, advising the people to husband their harvests. But as all people are thoughtless and improvident, he himself gathered up and stored all the grain which could be spared, and in such vast quantities that he ceased to measure it. At last the predicted famine came, as the Nile had not risen to its usual height; but the royal granaries were full, since all the surplus wheat–about a fifth of the annual produce–had been stored away; not purchased by Joseph, but exacted as a tax. Nor was this exaction unreasonable in view of the emergency. Under the Bourbon kings of France more than one half of the produce of the land was taken by the Government and the feudal proprietors without compensation, and that not in provision for coming national trouble, but for the fattening of the royal purse. Joseph exacted only a fifth as a sort of special tax, less than the present Italian government exacts from all landowners.
Very soon the famine pressed upon the Egyptian people, for they had no corn in reserve; the reserve was in the hands of the government. But this reserve Joseph did not deal out gratuitously, as the Roman government, under the emperors, dealt out food to the citizens. He made the people pay for their bread, and took their money and deposited it in the royal treasury. When after two years their money was all spent, it was necessary to resort to barter, and cattle were given in exchange for corn, by which means the King became possessed of all the personal property of his subjects. As famine pressed, the people next surrendered their land to avoid starvation,–all but the priests. Pharaoh thus became absolute proprietor of the whole country; of money, cattle, and land,–an unprecedented surrender, which would have produced a wide-spread disaffection and revolt, had it not been that Joseph, after the famine was past and the earth yielded its accustomed harvest, exacted only one-fifth of the produce of the land for the support of the government, which could not be regarded as oppressive. As the King thus became absolute proprietor of Egypt by consent of the people, whom he had saved from starvation through the wisdom and energy of his prime minister, it is probable that later a new division of land took place, it being distributed among the people generally in small farms, for which they paid as rent a fifth of their produce. The gratitude of the people was marked: "Thou hast saved our lives: let us find grace in the eyes of my lord, and we will be Pharaoh's slaves." Since the time of Christ there have been two similar famines recorded,–one in the eleventh century, lasting, like Joseph's, seven years; and the other in the twelfth century, of which the most distressing details are given, even to the extreme desperation of cannibalism. The same cause originated both,–the failure of the Nile overflow. Out of the sacred river came up for Egypt its fat kine and its lean,–its blessings and its curses.
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