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 In this same tale of The Two Brothers the wife of the elder solicits the love of the younger in almost exactly the same way that the wife of Potiphar tempts Joseph. The whole story of Joseph agrees minutely with what we learn of Egypt from her own records. The outward details of life, the officers of the court, the traffic in slaves, the visits for corn, are all pictured on temple walls and stone slabs. No feature in the Bible narrative is out of harmony with what we know of the country from other sources. "Potiphar" appears to be a good Egyptian name, and Egyptologists have pointed out that its probable equivalent in hieroglyphs signifies "Devoted to the Sun-god." Joseph's new name, Zaphnath-paaneah, means "Storehouse of the house of Life," and was given to him when he entered Pharaoh's service, just as a new name was given to the Hittite princess when she became Pharaoh's wife. The king's absolute authority appears abundantly from Herodotus, Diodorus and others. He enacted laws, imposed taxes, administered justice, executed and pardoned offenders at his pleasure. He had a body-guard, which is constantly seen on the sculptures, in close attendance on his person. He was assisted in the management of state affairs by the advice of a council, consisting of the most able and distinguished members of the priestly order. His court was magnificent and comprised various grand functionaries, whose tombs are among the most splendid of the early remains of Egyptian art. When he left his palace for any purpose, he invariably rode in a chariot. His subjects, wherever he appeared, bowed down or prostrated themselves. The civilisation of the Egyptians, even at a period long before the Israelitish Sojourn, comprised the practice of writing, the distinction into classes or castes, the peculiar dignity of the priests, the practice of embalm-