Did Joseph purposely select this as the most fitting moment to reveal himself? No. He revealed himself because he could not help it and because Judah"s appeal had so worked upon his feelings. The first sentence of the paragraph indicates this.
Why did he send every man away except his brothers? He did not wish others to see his own lack of self-control or his brothers" shame and embarra.s.sment. Moreover, it was a solemn situation, too sacred for vulgar eyes to gaze upon.
We are told that he "wept aloud", that "he fell upon his brother Benjamin"s neck, and wept", that "he kissed all his brethren", etc. Is he unduly demonstrative? Eastern people are much more emotional and demonstrative than Western people.
Why did he have to repeat his a.s.surance that he was Joseph? The first announcement was so amazing that it seemed incredible to them.
Moreover, all his previous communications had been through an interpreter and, no doubt, their amazement was increased by hearing him address them in their own tongue.
Upon what ground did Joseph tell his brothers that they should not blame themselves for selling him into Egypt? Upon the ground that G.o.d had brought good out of the evil they had done.
Is he quite right in telling them that they should not be grieved for the wrong they did him? They were free agents; G.o.d did not will that they should sin, though He brought good out of it. From this point of view Joseph is wrong. But he doubtless sees that his brothers have long ago repented their action and does not wish them to continue to blame themselves.
His a.s.surance is no doubt prompted by a n.o.ble generosity induced, to some extent, by Judah"s appeal.
What seems to be Joseph"s dominating motive?
His love for his father. His repeated references to him show this.
We can understand his desire to provide for his father and Benjamin, but why for his brothers who had wronged him? Partly for his father"s sake, perhaps. It was natural, in those patriarchal days, that Jacob, if he migrated to Egypt, should wish his family to do the same.
Besides, Joseph sees that his brothers are changed men.
What inducements does he hold out to them? He shows them that his own power in Egypt is sufficient to protect them; he promises them the fertile land of Goshen, with sufficient food for themselves and their flocks and herds; and he points out that five years of famine are yet to be in the land, and that they must inevitably suffer if the invitation is rejected.
Joseph frequently draws attention to his power in Egypt. Is he at all vain-glorious? No, he does this to a.s.sure his brothers that the wrong done him years before has had, through the goodness of G.o.d, a beneficent result; to show them that it has not been all suffering in his long exile; and to induce his father to come down to Egypt.
"After that his brethren talked with him."
About what would they probably talk? No doubt Joseph would ask many things about what had occurred in Canaan since he left, and would give his brothers an account of his own experiences in Egypt.
Does it not seem strange that Joseph, during all these years, should never have taken measures to find out how his kindred fared, or to a.s.sure them that he was still alive? He was probably ever looking forward to such a situation as this, confident that the dreams of his boyhood would still be realized. It was, perhaps, this belief in the ultimate fulfilment of his dreams that had kept him silent during these years.
What qualities of character does Joseph show in his speech? A spirit of n.o.ble generosity and forgiveness, filial devotion, and a desire to find good in the midst of seeming evil.
Point out pa.s.sages that indicate these qualities. What admirable characteristics does the whole selection exhibit? Simplicity, directness, and eloquence of language, n.o.ble emotion, loftiness of character, and high ideals.
As a final synthesis of the lesson, let the pupils tell the story in their own words, preserving, as far as possible, the same order of ideas as is followed in the extract. This will reveal to the teacher whether they have grasped the ideas in their proper relationship.
MERCY
(Fourth Reader, page 89)
THE SETTING OF THE SELECTION
This selection is taken from Shakespeare"s play _The Merchant of Venice_, iv. i. In this play, Shylock, a Jew of Venice, had loaned Antonio three thousand ducats, repayable on a certain date without interest, but if not so paid, Antonio was to forfeit a pound of flesh from such part of his body as pleased the Jew. Antonio, not being able to pay the money as agreed, Shylock sued for the fulfilment of the bond, and in court refused to accept even three times the amount borrowed, insisting on a pound of the merchant"s flesh. According to the law, there appeared to be no help for Antonio, but the judge, Portia, asked Shylock to show mercy. To this he answered, "On what compulsion must I?
Tell me that." This selection is part of Portia"s reply to Shylock"s question. The teacher should relate to the pupils the outline given above.
a.n.a.lYSIS OF THE THOUGHT
1. The qualities of mercy:
(1) It is not forced.
(2) It is gentle.
(3) It carries a twofold blessing.
(4) It is the most powerful attribute in men of might.
(5) It is divine in its nature.
2. Where mercy is found:
(1) It is found "enthroned in the hearts of kings".
(2) It is found as a Divine attribute.
3. The results of showing mercy:
(1) It adds strength to strength.
(2) It makes man G.o.d-like.
Question, in order to develop the a.n.a.lysis of the thought, and write on the board the topics, as given by the pupils.
THE DIFFICULTIES
Quality of mercy. The nature of mercy is not strained, is not forced. When the Jew asks "Upon what compulsion must I?", Portia answers that compulsion has nothing to do with mercy.
It is not in the nature of mercy to be a result of compulsion.
Mightiest in the mightiest. This is capable of a double interpretation--(1) the quality of mercy in a man of great power must be strong in proportion as his power is great. (2) Mercy is at its greatest when exhibited by the greatest.
Portia would wish to convey the first meaning, as that would have the more weight with Shylock.
Becomes the throned monarch. The possession of this quality makes a man more truly kingly than the mere wearing of a crown.
Sceptre. The symbol of the monarch"s authority.
Temporal power. Power which belongs to this world only.
Mercy--is enthroned in the hearts of kings. The "hearts of kings" are for mercy what the throne itself is for a king--the most exalted position he can occupy.
Mercy seasons justice. Mercy tempers justice, rendering it less severe and making it more acceptable and pleasing.
Develop the meaning through Ill.u.s.tration, when possible. For example, to teach the meaning of "seasons" in "mercy seasons justice", lead the pupils to use the word seasons in such sentences as: We season our food with spices.
Lead, from the meaning in common or familiar use, to its use in the lesson. Avoid mere dictionary meanings of words. Teach the use of the word where it is found, never one of its meanings apart from its use.
THE ARGUMENT
There is no compulsion in mercy. Its course is always from the higher to the lower. It is a blessing to both giver and receiver. The greater the mercy shown, the greater will be the giver. To show mercy does more to make a monarch kingly than does his crown. The one stands for the exercise of authority and power commanding obedience and awe; the other comes from the heart and reveals the character. It is more than kingly, it is G.o.d-like; for in exercising it, man"s power becomes more like G.o.d"s than in any other way.
Develop the above argument by questioning. Sum up the result by requiring the whole argument to be given by a pupil orally in his own language. Finally, require the pupils to write, as forcibly as they can, the whole of Portia"s argument.
The remainder of Portia"s speech as given in the play may also be given to the pupils. In that case, the remainder of the argument should be given as follows:
You demand justice, Jew. Even so, require it as you hope Heaven may require it of you. Consider that mercy is necessary to salvation, and remember that, as we all pray for mercy, that fact itself requires us all to show the deeds of mercy.
The speech containing this part of the argument is as follows: