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naments which it was esteemed decent for virgins to wear, he gave them to the damsel, by way of acknowledgment, and as a reward for her kindness in giving him water to drink, saying, it was but just that she should have them, because she was so much more obliging than any of the rest. She desired also that he would come and lodge with them, since the approach of the night gave him not time to proceed farther. Then producing his precious ornaments for women, he said, he desired to trust them to none more safely, than to such as she had showed herself to be; and that he believed he might guess at the humanity of her mother and brother, that they would not be displeased from the virtue he found in her, for he would not be burthensome, but would pay the hire for his entertainment, and spend his own money: to which she replied, that he guessed rightly as to the humanity of her parents, but complained that he should think them so parsimonious as to take money, for that he should have all his wants supplied freely; but she said, she would first inform her brother Laban, and if he gave her leave, she would conduct him in.

As soon as this was done, the servants of Laban brought the camels in, and took care of them, and the stranger was himself brought in to supper by Laban, and after supper he said to him, and to the mother of the damsel, addressing himself to her, Abraham is the son of Terah, and a kinsman of yours: for Nahor, the grandfather of these children, was the brother of Abraham, by both father and mother, upon which account he hath

a manner as sometimes to have the arm covered with them from the wrist to the elbow. Poor people wear as many of glass or horn. They hardly ever take them off. They are their riches. Harmer's Observations, vol. ii. p. 500.

Among the several female ornaments which Abraham sent by his servant, whom he employed to search out a wife for his son Isaac, were jewels of silver and jewels of gold, exclusive of raiment, which probably was very rich and valuable for the age in which Abraham lived. Rich and splendid apparel, especially such as was adorned with gold, was very general in the eastern nations, from the earliest ages: and as the fashions and customs of the Orientals are not subject to much variation, so we find that this propensity to golden ornaments, prevails even in the present age, among the females in the countries bordering on Judea. Thus Mungo Park, in the account of his travels in Africa, mentions the following singular circumstance, respecting the ornamental part of the dress of an African lady." It is evident from the account of the process by which negroes obtain gold in Manding, that the country contains a considerable portion of this precious metal. A great part is converted into ornaments for the women: and when a lady of consequence is in full dress, the gold about her person may be worth, altogether, from fifty to eighty pounds sterling."

We find also that the same disposition for rich ornamental apparel prevailed in the times of the Apostles; for St. Peter cautioned the females of quality in the first ages of Christianity, when they adorned themselves, not to have it consist in the

sent me to you, being desirous to take this damsel for his son to wife. He is his legitimate son, and is brought up as his only heir. He could indeed have had the most happy of all the women in that country for him, but he would not have his own son marry any of them out of regard to his own relations. I would not, therefore, have you despise this affection; for it was by the good pleasure of God that other accidents fell out in my journey, and that thereby I met with your daughter and your house; for when I was come near your city, I saw a great many maidens coming to a well, and I prayed that I might meet with this damsel, which has come to pass accordingly. Do you therefore confirm that marriage, whose espousals have been already made by a divine appearance, and show the respect you have for Abraham, who has sent me with so much solicitude, in giving your consent to the marriage of this damsel."

Upon this they understood it to be the will of God, and greatly approved of the offer, and sent their daughter, as was desired.† Accordingly Isaac married her, the inheritance being now come to him: for the children of Keturah were gone to their own remote habitations.

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When Rebeka was sent away, it appears that her nurse accompanied her. Nurses were formerly held in very high esteem, and considered as being entitled to constant and lasting regard. "The nurse in an Eastern family is always an important personage. Modern travellers inform us, that in Syria she is considered as a sort of second parent, whether she has been foster-mother or otherwise. She always accompanies the bride to her husband's house, and ever remains there an honoured character. Thus it was in ancient Greece." Siege of Acre, b. ii. p. 35. Note.

Rebeka upon leaving her family received their blessing. Nuptial benedictions were used both by the Jews, Greeks, and Romans. That of the Jews was in this form: "Blessed be thou, O Lord, who hast created man and woman, and ordained mar riage," &c. This was repeated every day during the wedding week, provided there were new guests. The Grecian form of benediction was, apadn suxn. The Latin was, Quod faustum felixque sit. The Jews constantly made use of the same form, but the Greeks and Romans frequently varied theirs: a benediction, however, in some form, was always used. See Selden de Jure, N. et G. 1. 5. c. 19. B.

An. 1862.

Such were the predictions which God made to Jacob. Whereupon he became very joyful at what he had seen and heard; and he poured oil upon the stones,* because on them the prediction of such great benefits was made. He also vowed a vow that he would offer sacrifice upon them, if he lived and returned safe: and if he came again in such a condition, he would give the tithe of what he had gotten to God. He also judged the place to be honourable, and gave it the name of Bethel; which, if explained in the Greek tongue, is the House of God.

that he saw a ladder which reached from the earth | be afraid of the many labours thou must undergo, unto heaven, and persons descending down the for by my providence I will direct thee what thou ladder that seemed more excellent than human; art to do in the time present, and still more in the and at last God himself stood above it, and calling time to come." him by his name, said, "O Jacob, it is not fit for thee, who art the son of a good father, and grandson to one who had obtained a great reputation for his eminent virtue, to be dejected at thy present circumstances, but to hope for better times. For thou shalt have great abundance of all good things, by my assistance. For I brought Abraham hither, out of Mesopotamia, when he was driven away by his kinsmen; and I made thy father a happy man. Nor will I bestow an inferior degree of happiness on thyself. Be of good courage, therefore; and under my conduct, proceed on thy journey; for the marriage thou goest so zealously about shall be consummated. And thou shalt have children of good characters; whose multitude shall be innumerable. And they shall leave what they have to a still more numerous posterity; to whom, and to whose posterity, I give the dominion of all the land, and their posterity shall fill the earth, so far as the sun beholds them. But do not thou fear any danger, nor

* One of the idols in the Pagoda of Juggernaut is described, by Captain Hamilton, as a huge black stone, of a pyramidical form, and the Sammona Codom of the Siamese is of the same complexion. The Ayeen Akbery mentions an octagonal pillar of black stone fifty cubits high. Tavernier observed an idol of black stone in the Pagoda of Benares, and that the statue of Chreeshna, in his celebrated temple of Mathura, is of black marble. It is very remarkable, that one of the principal ceremonies incumbent upon the priests of these stone deities, according to Tavernier, is to anoint them daily with odoriferous oils; a circumstance which immediately brings to our remembrance the similar practice of Jacob, who, after the famous vision of the celestial ladder, took the stone which he had put for his pillow, and set it up for a pillar, and poured oil upon the top of it. It is added, that he called the name of that place, Bethel, that is, the house of God. This passage evinces of how great antiquity is the custom of considering stones in a sacred light, as well as the anointing them with consecrated oil. From this conduct of Jacob, and this Hebrew appellative, the learned Bochart, with great ingenuity and reason, insists that the name and veneration of the sacred stones, called Baetyti, so celebrated in all pagan antiquity, were derived. These Baetyti were stones of a round form; they were supposed to be animated by means of magical incantations, with a portion of the Deity; they were consulted on occasions of great and pressing emergency, as a kind of divine oracles, and were suspended, either round the neck, or some other part of the body. Thus the setting up of a stone by this holy person, in grateful memory of the celestial vision, probably became the occasion of the idolatry in succeeding ages, to these shapeless masses of unhewn stone, of which so many astonishing remains are scattered up and down the Asiatic and the European world. MAURICE's Indian Antiquities, vol. ii. p. 355.

Jacob calls the pillar which he had set up, God's house. It appears strange to us to hear a stone pillar called God's house, being accustomed to give names of this kind to such buildings only as are capable of containing their worshippers within them. But this is not the case in every part of the world, as we learn

He then proceeded on his journey to Mesopotamia, and at length came to Haran, and meeting with shepherds in the suburbs, with boys grown up and maidens sitting round a certain well, he stayed with them, as wanting water to drink; and beginning to discourse with them, he asked them whether they knew such an one as Laban? and whether he were still alive? they all said they from Major SYMES's narrative of his Embassy to the kingdom of Ava. The temples of that people, vast as many of them are, are built without cavity of any sort, and he only mentions some of the most ancient of those at Pagahm as constructed otherwise. The following extract will sufficiently illustrate this matter:

"The object in Pegu that most attracts, and most merits notice, is the noble edifice of Shoemadoo, or the golden supreme. This is a pyramidical building, composed of brick and mortar, without excavation or aperture of any sort: octagonal at the base, and spiral at the top. Each side of the base measures one hundred and sixty-two feet. The extreme height of the edifice, from the level of the country, is three hundred and sixty-one feet, and above the interior terrace three hundred and thirty-one feet. Along the whole extent of the northern face of the upper terrace there is a wooden shed for the convenience of devotees, who come from a distant part of the country. There are several low benches near the foot of the temple, on which the person, who comes to pray, places his offering, commonly consisting of boiled rice, a plate of sweetmeats, or cocoa-nuts fried in oil; when it is given, the devotee cares not what becomes of it; the crows and wild dogs often devour it in the presence of the donor, who never attempts to disturb the animals. I saw several plates of victuals disposed of in this manner, and understood it was the case with all that was brought.

"The temple of Shoedagan, about two miles and a half north of Rangoon, is a very grand building, although not so high, by twenty-five or thirty feet, as that of Shoemadoo, at Pegu. The terrace on which it stands is raised on a rocky eminence, considerably higher than the circumjacent country, and is ascended by above a hundred stone steps. The name of this temple, which signifies Golden Dagon, naturally recalls to mind the passage in the scriptures, where the house of Dagon is mentioned, and the image of idolatry bows down before the Holy Ark."

"Many of the most ancient temples at Pagahm are not solid at the bottom: a well-arched dome supports a ponderous superstructure; and, within, an image of Gaudona sits enshrined." B.

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knew him, for he was not so inconsiderable a per- || Laban; and being owned by his uncle, he was son as to be unknown to any of them; and that his daughter fed her father's flock together with them: and that, indeed, they wondered she was not yet come," for by her means," said they, "thou mightest learn more exactly whatever thou desirest to know about that family." While they were speaking, the damsel came, and the other shepherds that came with her. Then they showed her Jacob, and told her, that he was a stranger who came to inquire about her father's affairs. But she, being pleased, after the custom of children, with Jacob's coming, asked him who he was? and whence he came? and what it was he wanted, that he came thither? She also wished it might be in their power to supply his wants.

Jacob was quite overcome, not so much by their kindred, nor by that affection which might arise thence, as by his love to the damsel, and his surprise at her beauty, which was such as few of the women of that age could vie with. He then said, “There is a relation between thee and me, elder than either of our births, if thou be the daughter of Laban. For Abraham was the son of Terah, as well as Haran and Nahor. Of the Of the last of whom, Nahor, Bethuel thy grandfather was the son: Isaac my father was the son of Abraham and of Sarah, who was the daughter of Haran. But there is a nearer and later cement of mutual kindred which we bear to one another. For my mother Rebeka was sister to Laban, thy father, both by the same father and mother. I, therefore, and thou, are cousin-germans, and I am now come to salute thee, and to renew that affinity which is proper between us." At the mention of Rebeka, the damsel wept, and that out of the kindness she had for her father, and embraced Jacob: she having learned an account of Rebeka from her father, and knew that her parents loved to hear her named; and when she had saluted him, she said, that he brought the most desirable and greatest pleasure to her father, with all their family, who was always mentioning his mother, and always thinking of her, and her alone; "and this," said she, "will make thee equal in his eyes to any advantageous circumstance whatsoever." Then she bid him follow her, while she conducted him to her father, not wishing to deprive Laban of such a pleasure, by staying any longer away

from him.

When she had said thus, she brought him to

* By this deprivation of the kingdom that was to be given Esau of God, as the first-born; it appears that Josephus thought a kingdom to be derived of God was due to him whom Isaac should bless as his first-born: which I take to be that kingdom

secure himself, as being among his friends; to whom his unexpected arrival gave great pleasure. But a little while afterward, Laban told him that he could not express in words the joy he had at his coming; but still he inquired why he left his aged mother and father, when they wanted to be taken care of by him; and that he would afford him all the assistance he wanted. Then Jacob gave him an account of the whole occasion of his journey, and told him that Isaac had twin sons, himself and Esau; and that his brother having failed of his father's prayers, which by his mother's wisdom were put up for him, sought to kill him; as deprived of the kingdom* which was to be given him of God; and of the blessings for which their father prayed; and that this was the occasion of his coming hither, as his mother had commanded him. "For," said he, "we are all brethren one to another; but our mother esteems an alliance with your family more than she does one with the families of the country; so I look upon yourself and God to be the supporters of my travels, and think myself safe in my present circumstances."

Laban now promised to treat him with great humanity, both on account of his ancestors, and particularly for the sake of his mother; towards whom he said he would show his kindness, even though she were absent, by taking care of him For he assured him he would make him the head shepherd of his flock, and gave him authority sufficient for that purpose; and when he should be inclined to return to his parents, he would send him back with presents, and this in as honourable a manner as their consanguinity should require. Jacob heard these promises gladly; and said he would willingly undergo any sort of pains while he tarried with him; but desired as the reward of those pains that he might be permitted to marry Rachel, who was not only on other accounts esteemed by him; but also because she was the means of his coming to him; for he said he was forced by the love of the damsel to make this proposal. Laban was pleased with this agreement, and consented to give the damsel to him, if he would stay with him some time; for he was not willing to send his daughter to be among the Canaanites; for he repented of the alliance he had made already by marrying his sister there. And when Jacob had given his consent to this, he agreed to serve his father-in-law seven years, that by giving a speci

which was expected under the Messiah; who, therefore, was to be born of his posterity whom Isaac should so bless. Jacob, therefore, by obtaining this blessing of the first-born, became the genuine heir of that kingdom, in opposition to Esau.

saw them, she desired that she would give her the apples, for she longed to eat them; but when she refused, and bid her be content that she had deprived her of the benevolence she ought to have had from her husband, Rachel, in order to mitigate her sister's anger, said she would yield her husband to her that evening. She accepted of the favour, and Jacob slept with Lea, who bare then these sons; Issachar, denoting one born by hire; and Zebulon, one born as a pledge of benevolence towards her; and a daughter, Dina. After some time Rachel had a son, named Joseph, which signified there should be another added to him.

men of his virtue, it might be better known what || ples of mandrakes to his mother. When Rachel sort of a man he was. When the stated time was expired, Laban made the wedding feast, but when it was night, without Jacob's perceiving it, he put his other daughter into bed to him; who was both elder than Rachel, and of no comely countenance. Jacob slept with her that night; but when it was day he knew what had been done to him, and complained of this unfair proceeding. Laban asked pardon for that necessity which forced him to do what he did; for he said he did not give him Lea out of any ill design, but as overcome by another greater necessity; that, notwithstanding this, nothing should hinder him from marrying Rachel; but that when he had served another seven years, he would give him her whom he loved. Jacob submitted to this condition; for his love to the damsel did not permit him to do otherwise; and when seven years more were expired, he took Rachel to wife.*

Now each of these had handmaids, by their father's donation. Zilpha was handmaid to Lea, and Bilba to Rachel; by no means slaves,† but subject to their mistresses. Now Lea was sorely troubled at her husband's love to her sister; and she expected she should be better esteemed if she bare him children. She therefore entreated God perpetually, and when she had borne a son, and her husband was on that account better reconciled to her, she named her son Reubel, because God had had mercy upon her in giving her a son, for that is the signification of this name. After some time she bare three more sons; Simeon, which name signifies that God had hearkened to her prayer; Levi, the confirmer of their friendship; and Judah, which denotes thanksgiving. But Rachel, fearing lest the fruitfulness of her sister should estrange Jacob's affection from herself, gave him her handmaid Bilba, by whom Jacob had Dan: one may interpret that name into the Greek tongue, a divine judgment; and after him Nephthalim, as it were unconquerable in stratagems; since Rachel tried to conquer the fruitfulness of her sister by this stratagem. Accordingly Lea took the same method, and used a counter-stratagem to that of her sister's; for she gave Jacob her own handmaid Zilpha, by whom he had a son, whose name was Gad, which may be interpreted fortune; and after him Asher, which may be called a happy man, because he added glory to Lea.

Now Reubel, the eldest son of Lea, brought ap

* Gen. xxix. 28.

† Here we have the difference between slaves for life, and servants, such as we now hire for a time agreed upon on both

Now Jacob fed the flocks of Laban all this time, being twenty years,‡ after which he desired permission to take his wives, and go home; but when his father-in-law would not give him leave, he contrived to do it secretly. He made trial, therefore, of the disposition of his wives, what they thought of this journey. When they appeared glad, and approved of it, Rachel took along with her the images of the gods, which, according to their laws, they used to worship in their own country, and ran away, together with her sister. Their children also, and their handmaids, and what possessions they had, went along with them. Jacob also drove away half the cattle, without letting Laban known of it beforehand: but the reason why Rachel took the images of the gods, although Jacob had taught her to despise such worship, was this, that in case they were pursued and taken by her father, she might have recourse to these images, in order to obtain his pardon.

Laban, after one day, being acquainted with Jacob's and his daughters' departure, was much troubled, and pursued after them, leading a band of men with him; and on the seventh day overtook them, and found them resting on a certain hill; but he did not then meddle with them, for it was eventide. God stood by him in a dream, the same night, and warned him to receive his son-inlaw and his daughters in a peaceable manner, and not to venture upon any thing rashly, or in wrath to them, but to make a league with Jacob; assuring him that if he despised their small number, and attacked them in a hostile manner, he would himself assist them.

Laban having been thus forewarned by God, called Jacob to him the next day, in order to treat with him, and showed him what dream he had; in dependence whereon he came confidently to

sides, and dismiss again after the time contracted for is over,
who are no slaves, but free men and free women.
From about An. 1801 to 1714 B. C.

him, and began to accuse him, alleging that heters, hard as it was, I own to have been tolerable: had entertained him when he was poor, and in but as to those that were put upon me after those want, and had given him plenty of all things which marriages, they were worse, and such, indeed, as he had; "For," said he, "I have joined my daugh- any enemy would have avoided." For certainly ters to thee in marriage, and supposed that thy Laban had used Jacob very ill; for when he saw kindness to me would be greater than before; but that God was assisting to Jacob in all that he dethou hast had no regard to either thy own mo- sired, he promised him, that of the young cattle ther's relation to me, nor to the affinity more re- which should be born, he should have sometimes cently contracted between us, nor to those wives what was of a white colour, and sometimes what whom thou hast married; nor to those children of should be of a black colour; but when those that whom I am the grandfather: thou hast treated me came to Jacob's share proved numerous, he did not as an enemy, by driving away my cattle, and by keep his faith with him, but said he would give them persuading my daughters to run away from their to him the next year, because of his envying him the father: and by carrying home those sacred pater- multitude of his possessions. He promised him as nal images which were worshipped by my fore- before, because he thought such an increase was not fathers, and which have been honoured with wor- to be expected; but when it appeared to be the fact, ship by myself. In short, thou hast done this he again deceived him. whilst thou wert my kinsman, and my sister's son, and the husband of my daughters, and wast hospitably treated by me, and didst eat at my table." When Laban had said this, Jacob replied in his defence, that he was not the only person in whom God had implanted the love of his native country, but that he had made it natural to all men; and, therefore, it was but reasonable that, after so long a time, he should go back to it. "But as to the prey," said he, "of whose driving away thou accusest me, if any other person were the arbitrator, thou wouldst be found in the wrong, for instead of those thanks I ought to have had from thee, for both keeping thy cattle, and increasing them, how is it that thou art unjustly angry because I have taken a small portion of them; but then, as to thy daughters, it is not through any evil practices of mine that they follow me in my return home, but from that just affection which wives naturally have for their husbands; they follow, therefore, not so properly myself, as their own children." Thus far his apology was made in order to clear himself from the charge of injustice; to which he added his own complaint and accusation of Laban, saying, "While I was thy sister's son, and thou hadst given me thy daughters in marriage, thou hast worn me out with thy harsh commands, and detained me twenty years under them; that, indeed, which was required in order to my marrying thy daugh

* Gen. xxxi. 35.

† Gen. xxxi. 55.

But with regard to the sacred images, Jacob bid them search for them; and when Laban accepted of the offer, Rachel being informed of it, put those images in that camel's saddle on which she rode, and sat upon it; and by a well-timed excuse* evaded the necessity of rising up; so Laban left off searching any farther, not supposing that his daughter would conceal his images. He then made a league with Jacob, that he would not bear him any malice on account of what had happened; and Jacob made the like league, and promised to love Laban's daughters; and these leagues they confirmed with oaths upon certain mountains, whereon they erected a pillar, in the form of an altar; whence that hill is called Gilead, and from thence they call that land the land of Gilead at this day. Now when they had feasted,† after making the league, Laban returned home.‡

CHAP. XX.

OF JACOB'S INTERVIEW WITH HIS BROTHER ESAU.

Now as Jacob was proceeding on his journey to the land of Canaan, angels appeared to him, and suggested to him good hope of his future condition; and that place he named the Camp of God; and being desirous of knowing his brother's intentions, he sent messengers to give him an exact account of every thing, being afraid, on account of the enmity between them. He charged those that were sent, to say to Esau, that "Jacob had thought it wrong to

side of the wall. Among them was the Nakit, (the general, or This league appears to have been made with peculiar cir- rather, master of the horse) Cheir Allah, with whom I had some cumstances: especially with the singular rite of making a heap acquaintance before. He immediately resigned his place to me, of stones, and eating upon it, and setting up one stone for a pil- and applied himself to draw together stones into a heap, to lar. Gen. xxxi. 45, 46. Niebuhr, relating his audience with the build himself a new seat." This management might be owing rinam of Yemen, says, "I had gone from my lodgings indis- to various causes. The extreme heat of the ground might renposed, and by standing so long found myself so faint, that I was der sitting there disagreeable. The same inconvenience might obliged to ask permission to quit the room. I found near the arise also from its wetness. It was certainly a very common door some of the principal officers of the court, who were sit-practice; and, as it appears from the instance of Jacob, a very ting in a scattered manner, in the shade, upon stones, by the ancient one. Harmer's Observations, vol. iii. p. 215. B.

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