The story of Joseph forms a complete whole, distinguished by certain features that mark it off from the rest of the book of Genesis. It contains peculiar words, some of them of Egyptian origin,[96] and it shows a very minute acquaintance with Egyptian life in the Hyksos age. There are even words and phrases which seem to have been translated into Hebrew from some other language, and the meaning of which has not been fully understood: thus it is said that the cupbearer of Pharaoh ‘pressed the grapes’ into his master’s goblet instead of pouring the wine; and the word employed to denote an Egyptian official, and translated ‘officer’ in the Authorised Version, properly signifies ‘eunuch.’ Can the story have been translated from an Egyptian papyrus? The question is suggested by the fact that one of the most characteristic portions of it has actually been embodied in an ancient Egyptian tale. This is the so-called _Tale of the Two Brothers_, written by the scribe Enna for Seti II. of the nineteenth dynasty while he was crown-prince, and therefore in the age of the Exodus. Here we have the episode of Joseph and Potiphar’s wife told in Egyptian form. The fellah Bata takes the place of Joseph; his sister-in-law plays the part of Potiphar’s wife.[97] This part of the story was therefore known among the literary classes of Egypt in the days when Moses was learned in all their wisdom. And if it has been preserved among the few fragments that have been saved from the wreck of ancient Egyptian literature, may we not conclude that had the whole of that literature come down to us, other portions of the story of Joseph would have been preserved in it as well? There is a gentleness in the character of Joseph which reminds us forcibly of Egyptian manners, and offers a sharp contrast to the rough ways and readiness to shed blood which distinguished the Hebrew Semite.