Jacob promising to pay a strict obedience to whatever his mother should command, she ordered him to go immediately to the flocks, and bring two kids, with which, she said, she would make savory meat, such as should resemble venison, and be agreeable to the palate of his father. Jacob made some hesitation at complying with this injunction, intimating, that if his father should discover the deception, instead of a blessing, he would pronounce on him a curse. As a farther ground of objection, he observed, that, as Esau was remarkably hairy, and he naturally smooth, his father, to supply the defect of sight, might handle him, in which case a discovery must unavoidably follow. But these objections bore no weight with Rebecca, who, determined to put her design into execution, told him, whatever bad consequences ensued, she would take all upon herself: "Upon me," said she, "be thy curse, my son; only obey my voice."*

Jacob, being thus encouraged by his mother, threw off his diffidence, and going to the fold, brought with him, as he was directed, two fat kids. Rebecca immediately killed them, and taking the choicest parts, dressed them in such manner, by the assistance of savory sauce, as to make the whole strongly resemble venison. Having thus prepared the food, she dressed Jacob in his brother's best attire, and covering his hands and neck with the skins of the kids, gave him the dish, ordering him immediately to take it to his father.

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Jacob, agreeably to his mother's directions, went with the food to Isaac's apartment, which he had no sooner entered, than the good old man (not being able to distinguish objects from the imperfection of his sight) with surprise asked, who he was. which Jacob replied, "I am Esau, thy first-born: I have punctually obeyed thy command; arise, therefore, and eat of my venison, that thy soul may bless me." Isaac, astonished at the haste with which his desire was executed, inquired of him_how it happened that he had so quickly got the venison? To this he answered, “Because the Lord thy God brought it to me." Being, however, still diffident as to his person, Isaac ordered him to approach near, that, by feeling him, he might be convinced whether or not it was really and verily his son Esau. Jacob accordingly went close to his aged father, who, feeling the hairy skin on his hands and neck, exclaimed, with great surprise, "The hands are the hands of Esau, but the voice is the voice of Jacob." He then put the question to him forcibly, saying, "Art thou my very son Esau ?" To which Jacob, without the least hesitation, answered, "I am."

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The good old man, being now satisfied, arose from his couch, ate of his son's pretended venison, and drank a cup or two of wine; after which he bid him come near that he might bestow on him the promised blessing. The scent arising from Jacob's garments gave great satisfaction to Isaac. He smelt, and praised them: The smell of my son," said he, "is as the smell of a field, which the Lord hath blessed." He then, in a kind of ecstacy of pleasure, embraced and kissed his pretended first-born; and, after wishing him all heavenly and earthly blessings, at length dismissed him.

* From a circumspect view of Rebecca's conduct throughout the whole of this affair, it appears evident that she had been made acquainted with the Divine will concerning the channel in which the grand promise was to pass. She therefore resolved to do her part toward preventing the ill effects of Isaac's partial fondness for his eldest son Esau, who had already indicated so unworthy a disposition. To this end she incites her son Jacob (as it appears) to an act of deceit, and, being confident of the propriety of her conduct, absolves him from all guilt or blame. The expression, Upon me be thy curse, my son," is as much as to say, I will warrant thee success; I am so fully persuaded of the rectitude of the proceeding, that I fear no evil from it, but will readily bear it all if any happens. A stronger proof than this can not be given of Rebecca's full confidence in the propriety of her proceeding. Indeed, it does not appear that the least blame is laid upon Rebecca for her conduct: on the contrary, Isaac himself confirms the blessing which Jacob had by her means acquired; whence we must necessarily conclude that she acted upon right motives, and with a full persuasion of the Divine pre-appointment and approbation. Many particular circumstances, if we were fully informed of the state of the family, might possibly be urged in her behalf; but this alone is sufficient to vindicate her from all blame. She had certainly been pre-informed that Jacob should have the pre-eminence, and therefore she acted religiously in preventing her husband from any endeavor to counteract the Divine will. Let it, however, be observed, that her case is so peculiar that it can not be drawn into example; and, detached from that important and discriminating ciicuinstance of God's will revealed to her, her conduct would, unquestionably, be deemed blameable.

It is evident, from mention being here made of the smell of Jacob's garments, that the people in the most early times perfumed their clothes, especially when they approached a person of superior rank; and this custom is still preserved in most parts of Asia. The comparison between the smell of the garments and that of the field is very just; for in the Eastern countries, where they have a long continuance of drought, nothing can be more sweet and delightful than the scent arising from a field after a refreshing shower.

The prayer which Josephus makes Isaac offer up to God on this occasion is to the following effect:"Eternal and Supreme Being! Creator of all things! thou hast already showered down innumerable favors on my family, and promised still greater blessings in future. Ratify, O Lord, those gracious assurances, and despise not the prayers of infirm age. Protect this child from all calamities; grant him

A short time after Jacob had left his father's tent, Esau entered it, and, bringing with him the venison he had been directed to prepare, invited his aged parent, in the same dutiful manner his brother had previously done, to arise, and eat of it. Isaac, surprised at this address, hastily asked, "Who art thou?" On being answered that it was his elder son Esau, he appeared, for some time, thunderstruck; but at length recovering himself, he asked, who, and where, that person was, who had been with him before, and taken away the blessing, which he neither could nor would revoke. When the disappointed Esau heard these words from his father, he exclaimed, in the bitterness of his soul, "Bless me, even me also, O my father." Isaac then told him that his brother Jacob had, by stratagem, obtained that blessing he had designed for him; upon which Esau complained of his double perfidy, first, in artfully obtaining his birth-right, and then in robbing him of his father's benediction. He wept bitterly for some time, and then pathetically asked his father if he had not in reserve a blessing for him, repeating the importunate request, “Bless me, even me also, O my father.' Isaac, no doubt, was greatly grieved to hear the lamentations of Esau for so great a loss; but what could he do? he had already bestowed the choicest of his blessings on Jacob, and as they were gone he could not recall them. At length, however, in order to pacify the afflicted Esau, he told him that his posterity should become a great people, and live by dint of the sword; and that though they might become subject to the descendants of Jacob, yet in process of time they would shake off their yoke, and erect a dominion of their own." *

When Esau came coolly to reflect on the loss he had sustained by the artifices of his brother, he resolved, as soon as a proper opportunity should offer, to be revenged on him. The respect he had for his father laid a restraint on the execution of his design. As Isaac was far advanced in years, and exceedingly infirm, Esau imagined his existence was of short duration, and therefore determined to wait till his father's death, immediately after which he resolved to put a period to the life of his brother. Esau having accidentally dropped some hints of his design, they soon came to the ears of his mother, who, anxious for the future welfare of her favorite Jacob, acquainted him with the horrid intentions of his brother. She told him that the most prudent method he could take would be to absent himself till his brother's anger was in some degree abated, and that the most proper place for him to fly to was the house of his uncle Laban in Mesopotamia: that thither he might retire for a time, and as soon as she found his brother's resentment was assuaged, she would not fail to recall him. She said the thoughts of separating gave her great affliction, though nothing in comparison with the misery she must feel, should she in one day be robbed of them both-of him, by the hands of his brother; and of his brother, by the hand of justice. Jacob, who ever listened to and obeyed the counsel of his mother, was very ready to comply with her proposal; but at the same time was unwilling to depart without the consent of his father, which, in this case, he was fearful of obtaining. Rebecca soon hit upon a stratagem to remove this seeming difficulty. She immediately repaired to Isaac, to whom she complained of the great concern under which she labored on account of Esau having taken wives from among the daughters of the Hittites. She then intimated her fears lest Jacob should follow his example; to prevent which she earnestly recommended that he might be sent to Mesopotamia, and there choose a wife from among her own kindred.

Though Isaac was unacquainted with the drift of his wife's complaint, yet, being a pious man, and knowing that the promise made to Abraham, and renewed in him, was to be completed in the issue of Jacob, he readily assented to Rebecca's proposal.

length of days, peace of mind, and as much wealth as may appear consistent with his happiness here. In fine, render him, O Lord, the dread of his enemies, and the glory of his family and friends."

The Edomites, or Idumæans (the descendants of Esau), were, for a considerable time, much more powerful than the Israelites, who were descended from Jacob, till, in the days of David, they were entirely conquered. See 2 Samuel viii. 14. After this they were governed by deputies, or viceroys, appointed by the kings of Judah, and for a long time were kept in total subjection to the Jews. In the days of Jehoram, the son of Jehoshaphat, they expelled their viceroy, and set up a king of their own (sec 2 Kings viii. 20). which fulfilled the latter part of Isaac's prophecy. For some generations after this they lived independent of the Jews; and, when the Babylonians invaded Judea, they not only took part with them, but greatly oppressed the inhabitants after their departure. Their animosity against the descendants of Jacob evidently appears, indeed, to have been hereditary; nor did they ever cease, for any considerable time, from broils and contentions, till, at length, they were conquered by Hyrcanus, and reduced to the necessity either of embracing the Jewish religion or quitting their country. Preferring the former, they were intermixed with the Jews, and became one nation, so that in the first century after the birth of Christ the name of Idumæan was totally annihilated.

Calling, therefore, his son Jacob, he first bestowed on him his blessing, and then strictly enjoined him never to marry a Canaanitish woman. To prevent so improper an alliance, he ordered him to go to his uncle Laban, in Mesopotamia, and provide himself with a wife from his family. Jacob promised to obey his father's orders, upon which the good old man, after repeating his blessing, dismissed him.

When Esau understood that his father had again blessed Jacob, and sent him into Mesopotamia to avoid marrying any of the daughters of Canaan, he began seriously to reflect on his own misconduct, and to lament having, by the indiscreet alliances he had formed, incurred the displeasure of his aged parents. To reinstate himself, therefore, if possible, in his father's esteem, he took a third wife, whose name was Mahalath, the daughter of his uncle Ishmael. This marriage certainly took place both from duty and affection; but, unfortunately for Esau, it was not attended with the wished-for consequences.

Early the next morning, after Jacob received his father's charge and blessing, he left Beersheba, and proceeded on his journey toward Haran. Determined strictly to obey his father's commands, he travelled the most private ways he could find, shunned the houses of the Canaanites, and, when night came on, took up his lodging in the open air, near a place called Luz, having only the spangled sky for his canopy, and a hard stone for his pillow. Notwithstanding the uneasiness of his situation, he slept soundly, during which he dreamed that he saw a ladder set upon the earth, the top of which reached to heaven, and on the rounds of it were a number of angels, some ascending and others descending. On the summit of the ladder appeared the Almighty, who promised him all those privileges he had before done to Abraham and his father Isaac; and that, wherever he went, he might be assured of the divine protection. "Behold I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land: for I will not leave thee until I have done that which I have spoken to thee of."*

This dream made such an impression on Jacob's mind, that, as soon as he awoke, he paid an awful reverence to the place, and after a short contemplation of what had passed, thus exclaimed: "This is none other than the house of God, and this is the gate of heaven!" Having said this, he arose, and taking the stone which had been substituted for a pillow, he set it upright, poured oil on it, and, in pious commemoration of the vision, called the place "Bethel," which, in the Hebrew language, signifies "the house of God."

*There is something very noble and sublime in the representation of this vision. The ladder which reached from earth to heaven is a proper image of the providence of God, whose care extends to all things in heaven and on earth. The angels are represented ascending and descending on this mysterious ladder, because these ministering spirits are always active in the execution of the wise designs of Providence, and appointed the special guardians of the just: they ascend to receive, and descend to execute, the commands of God. And, lastly, by the representation of the Divine Majesty appearing above the ladder, is meant, that though the conduct of Providence is often above the reach of human comprehension, yet the whole is directed by infinite wisdom and goodness; and though in this vale of misery we can see only a few lower steps of the ladder, nearest to the earth, yet it hath a top that reacheth unto heaven: and were it possible for us to trace the chain of causes and effects to their source, we should see them gradually ascend higher and higher, till they terminate at length in the Supreme Being, the first and proper cause of all, who presides over and directs the complicated scheme of Providence, from the creation of the world to the consummation of all things. Certainly nothing could have been a more seasonable relief to Jacob, or filled his heart with greater joy, than the pleasing assurance, that though he was an exile from his native country, and wandering alone over the solitary wastes, yet he was still in the presence of his Maker whose powerful arm would constantly protect him from all dangers, and under whose wings he should be absolutely safe.

+ Nothing can be more natural than this act of Jacob, for the purpose of marking the site and making a memorial of an occurrence of such great interest and importance to him. The true design of this humble monument seems to have been, however, to set this anointed pillar as an evidence of the solemn vow which he made on that occasion. This use of a stone, or stones, is definitely expressed in Gen. xxxi. 48 and 52. Mr. Morier, in his "Second Journey through Persia," notices a custom which seems to illustrate this act of Jacob. In travelling through Persia, he observed that the guide occasionally placed a stone on a conspicuous piece of rock, or two stones one upon another, at the saine time uttering some words which were understood to be a prayer for the safe return of the party. This explained to Mr. Morier what he had frequently observed before in the East, and particularly on high roads leading to great towns, at a point where the towns are first seen, and where the oriental traveller sets up his stone, accompanied by a devout exclamation in token of his safe arrival. Mr. Morier adds: "Nothing is so natural, in a journey over a dreary country, as for a solitary traveller to set himself down fatigued, and to make the vow that Jacob did: 'If God will be with me, and keep me in the way that I go, and will give me bread to eat, and raiment to put on, so that I may reach my father's house in peace,' &c., then will I give so much in charity; or, again, that, on first seeing the place which he has so long toiled to reach, the traveller should sit down and make a thanksgiving, in both cases setting up a stone as a memorial." The writer of this note has himself often observed such stones without being aware of their object, until happening one day to overturn one that had been set upon another, a man hastened to replace it. at the same time informing him that to displace such stones was an act unfortunate for the person so displacing it, and unpleasant to others. The writer afterward observed, that the natives studiously avoided displacing any of these stones, "set up for

Previous to his departure from this memorable spot, in order to bind himself more strongly to the service of God, he made a most solemn vow to the following effect : "That if he would protect and prosper him in his journey, provide him with common necessaries in his absence, and grant him a happy return to his father's house, to him alone would he direct his religious worship; in that very place where the pillar stood, on his return, would he make his devout acknowledgments, and offer unto him the tenth of whatever he should gain in the land of Mesopotamia."

After making this solemn vow, the pious traveller proceeded on his journey, and at length arrived at Haran. As he came near the town he saw some shepherds with their flocks not far from a well, which was covered with a large stone. Of these shepherds he made inquiry concerning Laban and his family, and was informed that they were all well, and that it would not be long before Rachel, his daughter, would be there with her flock. Scarce had he received this intelligence when the damsel arrived with her fleecy care, immediately on which Jacob, as a token of respect, rolled away the stone from the mouth of the well, and watered the sheep in her stead; which done, he saluted her, wept for joy, and told her to whom he belonged. Elated at this incident, Rachel, leaving Jacob at the well, immediately hastened home, and acquainted her father with what had happened. Laban was so transported at the arrival of his sister's son, that he fled with all expedition to the spot, and, after cordially embracing him, conducted him to his house.

Jacob, after receiving some refreshment, told his uncle the occasion of his leaving home, and related the most material incidents that had happened in the course of his journey. Laban was sufficiently satisfied of the truth of his nephew's relation, and, from the singular circumstances that attended his excursion, was convinced that he was under the immediate care and protection of Divine Providence.

After being a few days with his uncle, Jacob, detesting an inactive life, applied himself to business, by assisting Laban in the care of his flocks, and such other matters as pertained to his interest. Having thus employed him, with great diligence, for the space of a month, his uncle one day entered into private conversation with him, and, among other things, told him he neither expected nor thought it reasonable that he should have his labor for nothing, and therefore, as he intended staying with him for some time, desired him to name such wages as would satisfy him for his services.

Jacob hesitated for some time what answer to give to this request, but at length, thinking on the charms and graces of the beautiful Rachel, who had already captivated his heart, he proposed serving him seven years, on condition of having, at the expiration of that time, Rachel for his wife.

Laban readily consented to this proposal, and Jacob as readily entered on his service. The flattering prospect of possessing so amiable a partner, after the seven years, and the endearments of her pleasing company during the time, rendered that interval of waiting apparently short and light.

When the time of Jacob's servitude had expired, he required Laban to fulfil his contract, by giving him his daughter Rachel in marriage. Laban seemingly assent

a pillar," by the way-side. The place now pointed out as Bethel contains no indication of Jacob's pillar. The Jews believe that it was placed in the sanctuary of the second temple, and that the ark of the cove nant rested upon it; and they add, that after the destruction of that temple, and the desolation of Judæa, their fathers were accustomed to lament the calamities that had befallen them over the stone on which Jacob's head rested at Bethel. The Mohammedans are persuaded that their famous temple at Mecca is built over the same stone.

* This is the second place in which we find mention of the tenth, or tythes, solemnly consecrated to God. Jacob promises to give them in return for his prosperous journey, as his grandfather Abraham had given them in return for his victory over the confederate princes.

↑ Wells are still sometimes covered with a stone or otherwise, to protect them from being choked up by the drifted sand; and it was probably to prevent the exposure of the well by too frequently removing the stone, that the shepherds did not water their flocks until the whole were assembled together; for it is not to be supposed that they waited because the united strength of all the shepherds was requisite to roll away the stone, when Jacob was able singly to do so. When the well is private property, in a neighborhood where water is scarce, the well is sometimes kept locked, to prevent the neighboring shepherds from watering their flocks fraudulently from it; and even when left unlocked, some person is frequently so far the pro prietor that the well may not be opened unless in the presence of himself or of some one belonging to his household. Chardin, whose manuscripts furnished Harmer with an illustration of this text, conjectures, with great reason, that the present well belonged to Laban's family, and that the shepherds dared not open the well until Laban's daughter came with her father's flocks. Jacob, therefore, is not to be supposed to have broken the standing rule, or to have done anything out of the ordinary course; for the oriental shepherds are not at all persons likely to submit to the interference or dictation of a stranger. He however rendered a kind service to Rachel, as the business of watering cattle at a well is very tiresome and laborious.

ed, and, on the occasion, invited all his friends and neighbors to the solemnization of the nuptials. But Laban, desirous of retaining Jacob longer in his service, had projected a scheme for that purpose, the execution of which gave great uneasiness to his nephew. After the entertainment was over, and the company retired, Laban caused Leah, his eldest daughter, to be conducted to Jacob's bed, instead of the beautiful Rachel, to whom he was contracted. When daylight appeared in the morning, and Jacob discovered the deception, he immediately arose, and going to Laban, expostulated with him on the impropriety of his conduct. Laban, who had prepared an answer for the occasion, told him, in a magisterial tone, that it was an unprecedented thing in that country (and would have been deemed an injury to her sister) to marry the younger before the elder; "but" (continued he, in a milder tone), “if you will fulfil the nuptial week with your wife, and consent to serve another seven years for her sister, I am content to take your word for it, and to give Rachel to you as soon as the seven days" (or nuptial week for Leah) “have expired.”

This unfair treatment greatly perplexed Jacob, but his distinguished affection for Rachel made him resolve to obtain her, however dear the purchase. He therefore readily consented to his uncle's secondary terms, and when the nuptial ceremonies for Leah were over, he likewise took Rachel in marriage.

The distinguished charms of Rachel, in preference to those of Leah, made Jacob pay the greatest respect to the former; but his happiness was greatly curtailed by Leah's having four sonst even before Rachel had conceived. This circumstance particularly affected Rachel, who, in a fit of melancholy, one day told her husband that unless he gave her children she should certainly die with grief. "Give me," said she, "children, or else I die."‡

Jacob was greatly vexed at this speech of his beloved wife, who seemed to lay the whole fault of her sterility to him. He therefore sharply rebuked her in words to the following effect: "That it was not in his power to work miracles; that the want of children was agreeable to the divine will; and that such uneasy and discontented behavior was the way to prevent, rather than obtain, such a favor."||

This answer greatly mortifying Rachel, she resolved to supply the defect of herself by the same means that had been practised by her grandmother Sarah. She accordingly made a proposition to Jacob that he should take her handmaiden Bilhah as a concubinary wife, and that if she should bear children they should be accounted hers. Jacob assented to this proposal, and, in the proper course of time, Bilhah was delivered of a son, whom Rachel named Dan, which, in the Hebrew language, signifies "judging." Within a twelvemonth after this Bilhah bore another son, whom Rachel called Naphtali.

By this time Leah imagined she had done bearing children, and, therefore, to imitate her sister's policy, she gave her maid (named Zilpah) to Jacob, by whom she had likewise two sons, the one named Gad, and the other Ashur.

Reuben, the eldest son of Jacob, was now arrived at years sufficient to be trusted by himself, and wandering one day in the fields, about the time of wheat harvest, he happened to meet with some mandrakes, which he brought home and presented to

As all marriages in the East were solemnized in the evening, or rather at midnight, and as the bride was veiled, so it was no difficult matter to impose on Jacob, who did not expect any such deceit. Dr. Shaw tells us, that in the Levant the bride is brought home in the dark to her husband, and being introduced to the harem, or apartment for the women, her mother goes and conducts the bridegroom to her; but he does not see her till the next morning.

The names of these sons were Reuben, Simeon, Levi, and Judah. Reuben signifies a son given by Divine regard; Simeon implies, God hath heard or considered me; Levi signifies joined: and Judah, praise or thanksgiving.

This expression furnishes us with a lively picture of human folly in general. If children are to parents like a flowery chaplet, whose beauties blossom with ornament, and whose odors breathe delight, death or some unforeseen misfortune may find means to entwine themselves with the lovely wreath. Whenever our souls eagerly long after some inferior acquisition, it may be truly said, in the words of our Divine Master, "Ye know not what ye ask." Does Providence withhold the thing we long for? It denies in mercy, and only withholds the occasion of our misery, if not the instrument of our ruin. With a sickly appetite we often loathe what is wholesome, and hanker after our bane. Where the imagination dreams of unmingled sweets, there experience frequently finds the bitterness of wo.

It is not to be wondered at that such a man as Jacob should be offended at an expression made use of by his beloved wife, which, in its own nature, was little better than blasphemy. To say, "Give me children," was certainly a high indignity offered to the majesty of Heaven, as none but God can give being to any creature whatever.

The Hebrew word dudaim, here rendered "mandrakes," has occasioned so much discussion as to evince clearly enough that we know nothing about it. Calmet has an exceedingly long note on this word in his "Commentaire Littéral sur la Genèse," in which he states the different opinions which had in his time been entertained as to the plant really intended by the dudaim. Some think that "flowers," or "fine flowers,"