&977 
 
GIFT OF 
 Fletcher Harper Swift 
 
JOSEPH AND HIS BRETHEREN 
 
 (Raphael) 
 
 JOSEPH 
 
 SCENE PLAY FOR CHILDREN 
 
 BY 
 
 F. H. SWIFT 
 
 .EY HARISON. PUBLISHER, 47 BROAD STREET, NEW YORK 
 
JOSEPH 
 
 A DRAMA FOR CHILDREN 
 
 IN ONE ACT AND THREE SCENES 
 
 Fletcher Harper Swift 
 
 Author of " The Most Beautiful Thing in the World 
 
 With an Introduction by 
 RICHARD MORSE HODGE 
 
 Teachers College Columbia University New York 
 
 Nbw York 
 
 Copyright 1907 by 
 
 WILLIAM BEVERLEY HARISON 
 
 Forty-seven Broad Street 
 
INTRODUCTION 
 
 The plays and games of children testify to the dramatic 
 character of the race. Children are actors by nature. 
 Little children are always playing at parenthood and 
 child-rearing, doctoring the sick, afternoon calls, shop- 
 ping, tea parties, church services, funerals and weddings. 
 These plays upon the boards of the nursery floor are in- 
 terpretations of life as they understand it, as truly as the 
 written plays of older dramatists may be said to mirror 
 life for adults. Outdoor games also are essentially dram- 
 atic. He who is "it" in tag has a part to perform, 
 and others in the game have their parts according to the 
 rules observed. The pitcher, catcher, baseman and fielder 
 have each a role to act. In every game the players liter- 
 ally act their parts. 
 
 In the school-room the study of life is confined com- 
 monly to book reading, figuring, maps and pictures. Ex- 
 ceptions are made by some teachers by occasional 
 presentations of simple plays for the study of history and 
 literature. Dramatic songs are part of the formal work 
 of the kindergarten. But, as a rule, when children go 
 to school their dramatic activities are forgotten by most 
 of their teachers. Meanwhile, with an independence 
 as refreshing as it is instructive, children continue to play 
 games when out of school and act charades at home, and 
 youth organize dramatic associations at college. 
 
 Once the old miracle plays were relied upon for much 
 of the biblical instruction of children, and grown people 
 as well; and miracle plays persist to the present day in 
 different parts of Europe and Mexico. The dramatiza- 
 tion of biblical literature has not been seriously consid- 
 
 5 
 
 580640 
 
6T©dj howev,er, ; .as. a-.trieims of instructing children at 
 Su.iday -'school.' -Dramatic work in Sunday school is not 
 without attendant difficulties. The educational purpose 
 must be guarded. Acting must not be allowed to degen- 
 erate into a spirit of exhibition or a desire to entertain. 
 We want the acting of a biblical story to send a child to 
 duty and the reading of biblical literature, and not to the 
 theatre. Again the selection of stories for dramatization 
 must be made with discrimination. We may play Joseph, 
 but scarcely Abraham's Offering of Isaac; a parable of 
 Jesus, but not his passion ; Balaam and Balak, or a story 
 from the Book of Acts, but not a chapter from the deeds 
 of Jehu, nor the practical jokes of Samson. 
 
 On the other hand the difficulties of dramatizing bib- 
 lical scenes may easily be exaggerated. Children have a 
 more discriminating sense of the fitness of things than 
 they generally are given credit for. Some winters since, 
 a class of children of the first grade of the Model Sunday 
 school at Teachers College were about to recite a lesson 
 upon the parable of the Good Samaritan. They were on 
 the large floor of the kindergarten room. One of them 
 cried : "Let us act the story !" And act it they did, and 
 with no little zest, for children dote on personal violence 
 and rescue. The lesson which followed was on Jesus' 
 crossing the Lake of Galilee in a storm. The children 
 wanted to act this story also. But every child flatly re- 
 fused to take the part of Jesus. It was finally arranged 
 between the children and teacher that one little girl should 
 stand apart and read the words of Jesus belonging to the 
 narrative, while the others acted the story. So they 
 played the scene in a make-believe boat, in a make-believe 
 storm, on a make-believe lake, without a Jesus in the 
 boat! 
 
 Three years ago Professor Fletcher Harper Swift, an 
 alumnus of Union Theological Seminary, and at that time 
 
a graduate student at Teachers College, was encouraged 
 to make an experiment with children of acting the story 
 of Joseph. He dramatized the story and enlisted for its 
 production the boys and girls of the Seventh Grade of 
 Speyer School, the experimental school of Teachers Col- 
 lege. He was ably assisted by Mrs. A. F. Carter, teacher 
 of the Seventh Grade of the school. Six weeks of three 
 hours each were spent in studying the biblical narrative. 
 Acting it only deepened the impression already made. 
 The policy of Joseph of taking merciless advantage of 
 the straits of the Egyptian peasantry, monopolizing the 
 farm lands for the crown and reducing the population to 
 slavery, is wisely passed over in the drama prepared by 
 Professor Swift. 
 
 The manner of producing the play was very simple. 
 The story was reduced to three scenes. The parts were 
 divided between boys and girls, without regard to sex; 
 and no attempt was made to disguise the sex of the girls 
 in a play of only male characters. Pharaoh was a girl 
 with her hair hanging about her shoulders ; but she had 
 a gilt paper crown on her head and sat upon a throne 
 chair and held a scepter. The part of Joseph was given 
 to a different child in each scene, so as to distribute the 
 special benefits of acting the most important character. 
 The play was staged in the gymnasium of the school, and 
 a few pieces of the gymnasium apparatus served for the 
 hanging of simple draperies for the scenes presented. 
 The drama was acted before the parents of the children 
 who played it, and was judged by them as an educational 
 exercise. They agreed that it was a success. 
 
 The play of Joseph was called for once more during 
 the same winter at Teachers College as a specimen of 
 dramatic work, in connection with a Sunday school con- 
 vention and exhibit, arranged bythc Department of Bib- 
 lical Literature. The production was made in the Col- 
 
lege Chapel before an audience of Sunday-school teach- 
 ers. They preserved the desired educational atmosphere 
 by a respectful attention, without the intrusion of ap- 
 plause or a recall of the actors ! The experiment was 
 received very cordially. Many of those present asked 
 for copies of the score of the play with the idea of em- 
 ploying the dramatic method of instruction in the Sunday 
 schools to which they were attached. The play is so well 
 written, it seems to me, that it has only to be read to 
 explain its apparent success in the first instance ; and it 
 may safely be ventured, I think, as an example of the 
 possibilities which lie in dramatizing narratives for the 
 religious instruction of children. 
 
 Dramatic presentations might be made before Sunday 
 school assemblies. One or more Sunday sessions of the 
 year may be devoted to the purpose, when a biblical 
 story could be presented by a class or by two or three 
 classes in combination. 
 
 During the present winter Professor Swift's play has 
 been presented by one of the classes of a New York priv- 
 ate school. The study of the piece was confined to a 
 portion of the time regularly allotted to the literature 
 work of the grade. The parents of the children were 
 present when the play wa.s acted. The experiment ap- 
 pears to have been very successful. 
 New York, March, 1907. 
 
 Richard Morse Hodge. 
 
 EXPLANATION BY THE AUTHOR. 
 
 "Joseph" has been presented twice by the Seventh 
 Grade (12-14 years) of the Speyer School, New York 
 City, to audiences of about three hundred people. Fol- 
 lowing the two presentations so many requests for copies 
 of the play were made of the author, that he was led to 
 
 8 
 
think of offering it for publication. The question of 
 dramatic entertainments for children offers many diffi- 
 culties. How to furnish the children something inspir- 
 ing in its moral thought, classic in style, simple and easy 
 to present, is, we hope, answered by the little play which 
 follows. Owing to the fact that this play has actually 
 been presented, those attempting to produce it will be 
 saved many of the trials commonly encountered in a 
 written but as yet unproduced drama. Special attention 
 is called to the extremely simple scenic requirements 
 described later. 
 
 Dr. Hodge, in his introduction, has made clear the 
 fact that the dramatization of the story was the aim 
 presented to the pupils at the first and kept uppermost 
 in their minds to the end; and yet, from the teacher's 
 point of view, this was a secondary aim. The question 
 "What part of to-day's reading would make the best 
 scene in a play?" invariably resulted in excellent artistic 
 and literary criticism on the part of the pupils. Questions 
 concerning scenes and stage-setting furnished live motives 
 for studying the manners and life of a great race. At- 
 tempts to imagine the experience and feelings of Joseph 
 on his way to Egypt led to a study of the geographical 
 and historic features of Egypt. Similarly attempting to 
 picture the remorse, which Joseph the dreamer must have 
 suffered before he became Joseph the forgiver, led to a 
 discussion of home ethics: the relations of father to sons 
 and brother to brother. The question, "Would you like 
 to change the last scene and have Joseph take revenge 
 on his brothers instead of forgiving them ?" brought forth 
 the beauty of forgiveness and love. It is my hope that 
 these few questions will show how teaching a story as 
 dramatic literature increases its power to arouse in chil- 
 dren an appreciation and love for the beautiful and noble 
 in literature and life. 
 
 9 
 
COSTUMES. 
 
 The elaborateness of costumes will depend entirely 
 upon the taste and facilities of those managing the play. 
 If the play is to be presented as a part of school work, 
 e. g., at the conclusion of the study of the story of Joseph, 
 the simpler the costumes the better. 
 
 Joseph — (Scene I.) A flowing robe, ornamented with 
 a border of patchwork, long sleeves ; a loose, short, purple 
 jacket; a white under-robe, and a turban. 
 
 (Scene II.) Red robe; head bare. 
 
 (Scene III.) White robe, bordered with purple; 
 Egyptian head-dress. 
 
 The Brothers of Joseph — Flowing robes and turbans 
 of various colors. 
 
 Pharaoh — Egyptian costume: purple and white robes 
 and a head-dress. 
 
 Magicians — Black robes, trimmed with red. 
 
 Page — Yellow or olive robe. 
 
 SCENERY. 
 
 An oblong rectangular frame, supported by four poles. 
 The dimensions of the frame will depend upon the height 
 of the children and the size of the platform. The frame 
 originally used was a pair of parallel bars belonging to a 
 gymnasium. Throughout the play the frame may stand 
 at the rear center of the platform and be used as follows : 
 
 In Scene I, for the brothers' tent in the Field of 
 Dothan, drape the top, back and ends of the frame with 
 
 10 
 
black cloth, bearing in mind that the oriental nomadic 
 tents are oblong, with flat roofs. Hang two oriental cur- 
 tains or rugs from the roof to the floor at either side of 
 the opening in front. Stretch a strip of oriental cloth 
 along the entire length of the roof in front, allowing it 
 to hang down over the front as a border, about a foot 
 and a half deep. Skins and implements suggestive of 
 nomadic life may be hung about the tent entrance, or 
 placed on the floor near the tent. 
 
 In Scene II the frame may be transformed into a 
 background for Pharaoh's throne. The only change to 
 be made here will be to cover the front of the frame with 
 as rich draperies and oriental rugs as can be had. Place 
 a chair covered with oriental draperies at the center, on 
 a slight elevation in front of the frame. From the foot 
 of the chair stretch on the floor a long strip of oriental 
 cloth, or a rug. 
 
 In Scene III the frame may be made to represent 
 the entrance to Joseph's house. Remove the throne 
 chair. Take away the oriental draperies from the centre 
 of the frame, leaving an opening similar to that of the 
 tent in Scene I, only narrower. 
 
 The three scenes are designedly simple, but can be 
 made very effective. In place of oriental draperies and 
 rugs, strips of canton flannel or cheese-cloth may be 
 used. Dull browns, blues, reds and purple are the best 
 colors. 
 
 No Curtain. — No curtain is necessary. The shift- 
 ing of the scenery by the children, and the simplicity 
 and completeness of the transformation will interest the 
 audience. 
 
 Exits. — At the right an exit may be formed by three 
 double screens. 
 
 Programs. — If programs are not used, it will be well 
 for the manager to announce the place of each scene. 
 
 11 
 
CHARACTERS. 
 
 Joseph : 
 
 Taken by a different person in each scene, owing to the 
 
 lapse of time, and irrespective of sex. 
 
 The Brothers : 
 
 Reuben, Judah, Benjamin, Dan, Naphtali, Gad, Simeon, 
 
 Levi, Asher. 
 
 Pharaoh. 
 First Magician. Third Magician. 
 
 Second Magician. Fourth Magician. 
 
 Page. Butler. 
 
 SCENES. 
 Scene I The Field of Dothan. 
 
 Scene II Throne-room in the Palace of Pharaoh. 
 
 Scene III The Palace of Joseph. 
 
 12 
 
SCENE I. 
 
 Canaan. The Field of Dothan. Before the tent of 
 Joseph's brothers. Dan, Gad, Naphtali, reclining in the 
 tent door; the other brothers outside; Judah, standing at 
 the left; Simeon and Levi, at the right of tent; Reuben, 
 sitting on the ground at the right, between Simeon and 
 the tent; and Asher, sitting at the left, between Judah 
 and the tent. Exit at the right. 
 
 Judah. Behold the dreamer! 
 
 Dan. What meanest thou by the "dreamer"? 
 
 Naphtali. Yes, explain thyself ! 
 
 Simeon. What! Hast thou not heard of Joseph's 
 dreams? How' he strutted about, his head high in air, 
 and expected us to bow down before him as if he were a 
 king! 
 
 Dan and Naphtali. Nay, nay, tell us about them. 
 
 Judah. Joseph, our father Jacob, and some of us 
 were seated in the tent. Up spake Joseph, saying: 
 "Hear, I pray you, this dream which I have dreamed ; for 
 behold, we were binding sheaves in the field, and lo, my 
 sheaf arose, and also stood upright; and behold, your 
 sheaves stood round about, and made obeisance to my 
 sheaf." 
 
 The brothers, excepting Judah, Levi and Rueben. Shall 
 he indeed reign over us, or shall he indeed have dominion 
 over us? 
 
 Levi. Yes, and this was not all! Once more did he 
 arise and speak in his pride: "Behold, I have dreamed 
 yet another dream! The sun and the moon and the 
 eleven stars made obeisance to me." Even our father 
 Jacob was roused to indignation at his words and said: 
 "What is this dream that thou hast dreamed? Shall I 
 
 13 
 
and thy mother and thy brethren indeed come to bow 
 down ourselves to thee to the earth?" 
 
 [The brothers rise and come out of the tent. 
 
 The brothers, excepting Reuben. Shall we endure such 
 insolence ? Shall we let our younger brother thus lord it 
 over us? Nay, let us slay him and cast him into some 
 pit, and we will say, "Some evil beast hath devoured 
 him." [Reuben rises. 
 
 Reuben. O brethren, let us not kill our brother, lest 
 we inherit the curse of Cain who slew Abel. Shed no 
 blood. Cast him into this pit that is in the wilderness, 
 but lay no hand upon him. [Aside] I will go and get 
 helpers and rid him of their hands, to deliver him unto 
 his father again. [Exit Reuben. 
 
 Enter Joseph. 
 
 The Brothers. [Angrily.] Lo, he is here. Come now 
 and let us cast him into yonder pit, and we shall see what 
 will become of his dreams ! 
 
 [Simeon and Levi seize Joseph. 
 
 Joseph. [Bewildered.] What have I done unto my 
 brethren ? What do ye seek to do with me ? 
 
 Simeon and Levi. [Stripping him of his coat.] Thou 
 shalt wear this coat no more. 
 
 The Brothers. In the pit thou canst tell thy dreams 
 to snakes and jackals. Away to the pit! 
 
 [Exeunt Simeon and Levi dragging Joseph. 
 
 Gad. We are well rid of him. The stars of Dothan 
 will stare upon his starved corpse but will tell no tale. 
 Lo! a cloud of dust in the distance. Who comes hither? 
 
 Asher. A band of Ishmaelites. Am I not right? Yes. 
 They are carrying spicery, balm and myrrh ! 
 
 15 
 
Judah. Brethren, what profit is it if we slay our 
 brother, and conceal his blood? Come, and let us sell 
 him to the Ishmaelites and let not our hand be upon him ; 
 for he is our brother and our flesh. 
 
 The Brothers. Yes, let us sell him. We shall thus 
 escape the curse of Cain and fill our empty purses. 
 
 [Exeunt brothers. 
 
 Enter Reuben, displaying the coat of many colors 
 covered with blood. 
 
 Reuben. Alas, I could find no one to help me rescue 
 the child. This I found at the mouth of the pit! The 
 child whom my father loved dearer than life is not ! And 
 I, O whither shall I go? 
 
 SCENE II. 
 
 The Palace of Pharaoh. Throne Room. Pharaoh 
 seated on throne. The First and Second Magicians stand- 
 ing at the right, the Third and Fourth Magicians stand- 
 ing at the left. 
 
 Pharaoh. These dreams perplex me sorely. Magi- 
 cians, have ye no interpretation for me yet? 
 
 The Chief Magician. My lord, while we have been 
 withdrawn from our duties the fires upon the altars of 
 the Sun have gone out three times and three times have 
 been rekindled. In all this time we have tasted no morsel 
 of food, closed no eye in sleep, and yet the gods of Egypt 
 withhold from us the interpretation of thy dreams. 
 
 The Second Magician. Hear me, my lord, there is 
 in thy household one who hath acquaintance with an 
 interpreter of dreams, even thy majesty's chief butler. 
 
 17 
 
Pharaoh. [To the Second Magician.] Go thou with 
 haste and bring the butler to me. 
 
 [Exit the Second Magician. 
 Pharaoh. O Isis of Egypt, hear my prayer. 
 
 The Third Magician. O Isis and all the gods of 
 Egypt, show us favor. 
 
 Enter the Second Magician and the Chief Butler. 
 
 [They prostrate themselves. 
 
 Pharaoh. I am told thou knowest one who interprets 
 dreams. Tell me, is this true? 
 
 The Butler. Thou sayest, my lord. There is in the 
 great white prison a young Hebrew who oversees his 
 fellow prisoners. In the day of my distress when I was 
 a prisoner he did interpret truly for me a dream, and a 
 like office did he perform for him who was then thy chief 
 baker. , 
 
 Pharaoh. What was thy dream and how did he in- 
 terpret it? 
 
 The Butler. In my dream, behold, a vine was before 
 me ; and in the vine were three branches ; and it was as 
 though it budded, and her blossoms shot forth; and the 
 clusters thereof brought forth ripe grapes ; and Pharaoh's 
 cup was in my hand ; and I took the grapes and pressed 
 them into Pharaoh's cup, and I gave the cup into Pha- 
 raoh's hand. Likewise the chief of the bakers had a 
 dream. And there was no magician by us to interpret 
 them. The Hebrew youth saw our grief written in our 
 faces. He asked of us the cause. We told him our 
 dreams, and he — 
 
 Pharaoh. And he? 
 
 The Butler. And he did give to each of us the true 
 interpretation of our dreams; for lo, I, as he promised, 
 was restored to my place and the baker was hanged. 
 
 19 
 
Pharaoh. Truly this is a story that gives hope. Butler, 
 depart and bring this Hebrew to me, but woe to thee if 
 he fail to interpret to me my dreams. [Exit Butler. 
 
 The Chief Magician. [To Pharaoh.] At last the gods 
 send us a ray of hope. 
 
 The Fourth Magician. I have oft heard that these 
 Hebrews are able to interpret dreams. 
 
 The Magicians. We pray the gods of the Nile and 
 all Egypt to show favor unto the Shining Star of Egypt, 
 the noble Pharaoh. 
 
 Enter The Butler and Joseph. 
 
 [ They bow. 
 
 Pharaoh. Arise, Hebrew. What is thy name? 
 
 Joseph. [Rises.] Noble King, the name of thy ser- 
 vant is Joseph. 
 
 Plxaraoh. Joseph, I have heard of thee that thou art 
 able to interpret dreams. 
 
 Joseph. Not I, my lord, but Jehovah the God of my 
 fathers shall give unto Pharaoh the interpretation of his 
 dreams. 
 
 Pharaoh. Thou namest a god I know not. May he 
 prove more kind to Pharaoh than the gods of Egypt. If 
 thou dost interpret my dreams for me, thou shalt not be 
 unrewarded. Hearest thou this? 
 
 Joseph. Let Pharaoh relate unto Joseph his servant 
 his dreams, and by the God of my fathers they shall be 
 interpreted. 
 
 Pharaoh. In my dream, behold, I stood upon the bank 
 of the river; and behold, there came up out of the river 
 seven cattle, fat fleshed and well favored ; and they fed in 
 a meadow ; and behold, seven other cattle came up, after 
 them, poor and very ill favored and lean fleshed, such as 
 I never saw in all the land of Egypt for badness; and 
 
 21 
 
the lean and the ill favored cattle did eat up the first 
 seven fat cattle; and when they had eaten them up, it 
 could not be known that they had eaten them but they 
 were still ill favored as at the beginning. So I awoke. 
 And I saw in my dream, and behold, seven ears came 
 upon one stalk, full and good; and behold, seven ears, 
 withered, thin and blasted with the east wind, sprung up 
 after them; and the thin ears devoured the seven good 
 ears; and I told this unto the magicians; but there was 
 none that could declare it to me. 
 
 Joseph. The dream of Pharaoh is one; God hath 
 showed Pharaoh what he is about to do. The seven good 
 cattle are seven years ; and the seven good ears are seven 
 years; and the dream is one. And the seven thin and 
 ill favored cattle that came up after them are seven years ; 
 and the seven empty ears blasted with the east wind shall 
 be seven years of famine. This is the thing which I have 
 spoken unto Pharaoh. Behold there come seven years 
 of great plenty throughout all the land of Egypt, and 
 there shall arise after them seven years of famine; and 
 all the plenty shall be forgotten in the land of Egypt, and 
 the famine shall consume the land ; and the plenty shall 
 not be known in the land by reason of that famine fol- 
 lowing, for it shall be very grievous. 
 
 The Chief Magician. Pray tell us why if the dream 
 be one was it doubled unto Pharaoh. 
 
 Joseph. The dream was doubled unto Pharaoh be- 
 cause the thing is established by God, and God will 
 shortly bring it to pass. 
 
 Pharaoh. Thy interpretation speaks with the voice of 
 truth, but canst thou not do more than this? Tell me, 
 I pray thee, what shall I do to make ready for this evil 
 day. 
 
 Joseph. Now, therefore, let Pharaoh look out a man 
 
 23 
 
discreet and wise, and set him over the land of Egypt. 
 Let Pharaoh do this, and let him appoint officers over the 
 land, and take up the fifth part of the land of Egypt in 
 the seven plenteous years. And let them gather all the 
 food of those good years that come, and lay up corn 
 under the hand of Pharaoh, and let them keep food in 
 the cities. And that food shall be for store to the land 
 against seven years of famine, which shall be in the land 
 of Egypt ; that the land perish not through the famine. 
 
 Pharaoh. [To the magicians.] Where can we find 
 such a one as this, a man in whom the wisdom of a 
 god is? 
 
 Magicians. Let Joseph be set over the land of Egypt 
 to prepare it for the evil days to come. 
 
 Pharaoh. [Taking off his ring and putting it on 
 Joseph's finger.] Forasmuch as God hath showed thee 
 all this, there is none so discreet and wise as thou art. 
 Thou shalt be over my house; [Putting a golden chain 
 about Joseph's neck.] and according unto thy word shall 
 my people be ruled ; only in the throne will I be greater 
 than thou. [Arrays him in a robe of white and gold.] 
 Thou shalt ride in my second chariot and all men shall 
 bow the knee to thee. 
 
 The magicians and the others. [Bowing the knee and 
 stretching out the hands.] Hail, hail, bow the knee to 
 Joseph. Joseph, the dreamer, who Pharaoh hath set over 
 all the land of Egypt. Bow the knee to Joseph. 
 
 SCENE III. 
 
 Before the Palace of Joseph. Joseph standing before 
 the entrance. All the brothers present, except Benjamin, 
 prostrating themselves before Joseph with heads bowed to 
 the ground. 
 
 25 
 
Joseph. [Aside.] This day are my dreams come true. 
 Here are my brethren at my feet. [Aloud to brothers, 
 roughly.] Ye are spies, dogs of Canaan. To see the 
 nakedness of the land ye are come. 
 
 Judah. [Rising.] Mercy, my lord. Have mercy. 
 We come from the land of Canaan for naught but to buy 
 food. 
 
 Joseph. Nay, but to see the nakedness of Egypt are 
 ye come. [The brothers rise. 
 
 Asher. Nay, my lord, but to buy food are thy servants 
 come. We are all one man's sons. We are true men. 
 Thy servants are no spies. 
 
 Levi. Thy servants are twelve brethren, sons of one 
 man in the land of Canaan; and behold, the youngest is 
 this day with our father, and one is not. 
 
 Joseph. Ye are spies; hereby ye shall be proved; by 
 the life of Pharaoh, ye shall not go forth hence, except 
 your youngest brother come hither. Send one of you, 
 and let him fetch your brother, and ye shall be kept in 
 prison until he come. 
 
 The Brothers. [Aside to one another]. Our guilt has 
 overtaken us. We saw the anguish of Joseph and would 
 not hear. 
 
 Reuben. [Aside to brothers.] Spake I not unto you, 
 saying, "Do not sin against the child," and ye would not 
 hear? Therefore, behold, also his blood is required. 
 [Aloud to Joseph.] Have mercy upon thy servants, Ruler 
 of the Nile. Our youngest brother is the comfort of our 
 father's declining years. Joseph, who is no more, he 
 loved the best, and Benjamin, the youngest, he loved 
 next. If thou takest the lad from him it will bring down 
 the gray hairs of our father Jacob to the grave. 
 
 Joseph. Ye fashion lies as easily as ye breathe. Know 
 
 27 
 
ye not that to me belongs the power to divine? Ye have 
 no younger brother. Ye are not the sons of one man. 
 Ye are spies come from every corner of Canaan. Unless 
 I see your youngest brother ye shall die the death of 
 spies. [The brothers prostrate themselves. 
 
 Joseph. [Aside.] My love for them nearly chokes my 
 words. If Benjamin were here I could no longer refrain 
 from making myself known unto them. 
 
 Enter page with Benjamin. 
 
 Joseph. [Aside.] God of Jacob, do my eyes indeed 
 behold Benjamin? [Aloud to page.] Who is this thou 
 bringest ? 
 
 The Page. One who says he is the youngest brother 
 of these same Hebrews. 
 
 Joseph. [To brothers.] Rise, men of Canaan. Did 
 ye not say your youngest brother was in Canaan ? 
 
 The Brothers. Thou say est. 
 
 Joseph. [To Benjamin.] How comest thou here? 
 
 Benjamin. So long did my brethren tarry, so long 
 were we kept waiting for food that our father Jacob 
 betook himself with me and the rest of his household to 
 the land of Egypt. Impatient and nearly dying with 
 famine, they wait in the shadow of the pyramids outside 
 the city gates. 
 
 Joseph. Men of Canaan, do ye not known your 
 brother? 
 
 Reuben. Yea, Ruler of the Nile, we know him. It is 
 our brother Benjamin. 
 
 Joseph. Sons of Jacob, know ye not your brother? 
 29 
 
Judah. Yea, my lord, we know Benjamin. He is 
 our brother, the youngest son of our father Jacob. 
 
 Joseph. Sons of Jacob, when last did ye behold that 
 other brother, the one ye say is not? 
 
 The Brothers. [Aside, greatly troubled.] What shall 
 we say? [Aloud.] He has been dead these many years. 
 
 Joseph. Look on me, sons of Jacob. I am Joseph. 
 Doth my father yet live? [The brothers prostrate them- 
 selves.] Rise, my brethren. Come near to me, 1 pray 
 you. I am Joseph, your brother, whom ye sold into 
 Egypt. Now, therefore, be not grieved nor angry with 
 yourselves that ye sold me hither, for God did send me 
 before you to preserve life. For these two years hath the 
 famine been in the land, and yet there are five years, in 
 the which there shall neither be earing nor harvest. And 
 God sent me before you to preserve you a posterity in 
 the earth, and to save your lives by a great deliverance. 
 So it was not you who sent me hither, but God, and he 
 hath made me a ruler throughout all the land of Egypt. 
 [Embracing his brothers.] Haste ye and go out unto my 
 father, tell him of my glory, and bring him hither. 
 
 The Brothers. The dreams of Joseph are to-day 
 come true. He is become our ruler and we are his 
 servants. 
 
 Joseph. Fear not, for am I in the place of God? As 
 for you, ye planned evil against me, but God meant it for 
 good. Now, therefore, fear ye not; I will nourish you 
 and your little ones. 
 
 31 
 
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