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 ing and of burying in wooden coffins or mummy cases, the manufacture and use of linen garments, the wearing of gold chains, and almost all the other points which may be noted in the Bible description.

In Genesis xl. 20, Pharaoh held a feast on his birthday, and the chief butler being restored to favour, gave the cup into Pharaoh's hand. We know from the Rosetta Stone that as late as the reign of Ptolemy Epiphanes it was customary to make great rejoicing on the king's birthday, to consider it holy, and to do no work on it. That it should be a day on which pardons were granted as an act of grace, is more than probable. Cups such as the king would have taken his wine from are portrayed on the monuments; baskets such as the baker would have carried his bakemeats in are used even unto this day, and may be seen in the British Museum. Before Joseph entered the royal presence he shaved himself and changed his raiment: and here, again, the monuments and profane history offer us illustrations. The Egyptians only allowed their hair to grow during the times of mourning, and to neglect the hair was considered very slovenly and dirty. When a man of low station had to be represented, the artist always drew him with a beard. The British Museum possesses Egyptian razors of various shapes; and in a tomb at Beni-Hassan the act of shaving is actually represented.

With regard to the seven years of famine, it is true that Egypt was less likely to suffer in this way than the countries round about; yet still, when the inundation of the Nile fell below the average, it was liable to this scourge. History tells of numerous cases in which the inhabitants have suffered terribly from want, and several famines are even mentioned on the monuments. Professor Rawlinson refers us to a case which furnishes a near parallel to the famine of Joseph. In 1064 a famine began in Egypt