108. We are no less disposed to dissent from the common opinion, which makes angels of the men that came to Abraham as he sat in his tent door, and announced the birth of Isaac and the overthrow of Sodom. xviii. 1. The persons here spoken of, as in the other passage, are called men; and we are not authorized to depart from the record.

The whole scene presented in that passage, is, without doubt, a vision; and we have treated it as such in another place; but this circumstance does in no way conflict with the view we take. It is quite as fit that men should be seen in a vision, as that angels should be.

In the light of these remarks, we may understand better than is generally done, what is said of the conflict of Jacob with some unknown person, on his return from Padan Aram. It is said that Jacob was left alone; and there wrestled a man, with him until the breaking of the day. xxxii. 24. Observe, the person who wrestled with Jacob, is called a man; but the circumstances indicate that it was a man seen in a vision or dream.

CHAPTER III.

ARCHEOLOGY.

Contents:-Birth and Birthright; Marriage, Death and Burial; Dress and Ornaments; Habitations; Domestic Utensils; Occupations; Food; Domestic Animals; Wild Animals; Patriarchal Wealth; Trade and Commerce; Oaths and Contracts; Wars; Government; Servitude; Oriental Hospitality; Salutations; The Arts; Weights and Measures; Religion.

109. Archæology treats of the customs and institutions of the ancients, including their domestic and social habits, occupations, modes of life, government, religion, &c. It is a department of knowledge that

is exceedingly interesting as illustrating the difference between men who lived in the early age of the world, when the arts and refinements of life were but little understood, and men of more modern times, when education, and all the arts and institutions of civilized society are carried to a high degree of perfection. And as there are no people with whose customs and institutions we are at all acquainted, in the earliest period of their history, that date so far back in the past as the Hebrews; so there are no people whose primitive customs can excite a greater interest. Add to this, that a Divine Revelation and a Divine Saviour are to be traced back to this people, and our interest in them will be greatly augmented.

Besides, we ought not to overlook the fact, that a true interpretation of the Scriptures is to be arrived at by a knowledge of the customs of the ancient Hebrews, with more certainty, than by any other means,

a consideration that renders this branch of knowledge more important than most any other within the reach of human attainment.

SECTION I.- BIRTH AND BIRTHRIGHT.

110. One thing will have been observed, even by the casual reader of the book of Genesis, as well as many other parts of the Bible, namely: that what we call modesty, at the present day, and in our country, was little known among the cotemporaries of the patriarchs. There is very good reason for this, though, unfortunately, all do not understand the reason; for if they did, they would not bring, as an objection to the book, a circumstance that rightly appreciated, is an argument in its favor.

That the ancients were not void of modesty, is indicated by several circumstances, alluded to in the book; but it is certain that the principle did not show itself after the modern style, as we had no right to

expect that it would. Whether they, or we, should claim the advantage in this particular, is a question we will not take upon ourself to decide. I doubt not that we are quite as much exposed to their criticism, as they are to ours. This matter is controlled entirely by custom; and what is perfectly modest and proper in one community, is quite otherwise in another; nor can we always account for the difference, or give a reason for it. The same diversity exists, more or less, at the present time, among the different nations of the earth, and to some extent among the different circles in the same community.

The freedom of speech, among the ancient Hebrews, in the matter of which we are now speaking, is one plain indication of the antiquity of that people, and of the books where this peculiarity is shown. The fact indicates a primitive state of society, and is one important proof of the integrity and truthfulness of the record in which this characteristic prevails.

111. The book of Genesis contains many passages which prove that the love of offspring was a predominant characteristic of that age. It was one of the strongest feelings cherished in those days, by both sexes. How else can we account for Sarah's giving up to the embrace of her husband, her Egyptian handmaid, that she might raise up children by her, as she could have none of her own? It is added, that when the handmaid became a mother, her mistress was despised in her eyes. With what satisfaction did Leah offset her fruitfulness against the beauty of her sister. And with what unfeigned earnestness did Isaac pray that Rebekah might have a son. And when she left her father's house to become the wife of Isaac, one clause in the benediction then pronounced upon her, was, that she might be the mother of thousands of millions.

Again; it was one of the particulars embraced in the promise to Abraham, Isaac, and Jacob, that their

seed should be as the stars of heaven, for multitude, and as the sands upon the sea shore. xvi. 1-4; xxix. 31-35; xxx. 9-13; xxv. 21; xxiv. 60.

If we seek for a natural reason for this feeling, we may find it partly in the condition of society at that time. The more numerous a family or tribe, the greater their personal security; as each family was a community by itself, and had to depend mainly, for its defence, on the strength of its individual members. Besides, there was a divine command relating to this subject, which they may not have felt themselves at liberty to disregard. i. 22. The existence of a class of females called "midwives," places the ancients before us, in respect to some of their social institutions, to which there seems to be at present a tendency to return. Retracing our steps is sometimes the way to advance. xxxviii. 28.

112. Great importance was, then, attached to being the first-born. It was through the first-born that the lineage was traced, unless special circumstances required a departure from this rule. To the first-born, too, special privileges were given. This was the "birthright" which Esau sold for a mess of pottage. "Thus he despised his birthright." The importance attached to this subject, made particular caution necessary at the birth of twins, that the true first-born might not be mistaken. Hence, the scarlet thread put upon the hand of Zarah at his birth, to distinguish him from his twin brother, Phares. xxv. 33, 34; xxviii. 28.

113. One circumstance that has some relation to the topic we are now upon, and may, accordingly, be named in connection with it, is but once mentioned in the book, and then in a very brief and incidental manner. It is said that Abram and Sarah, when Isaac was weaned, made a great feast; but whether it was common to celebrate that event in this way, cannot be safely inferred from this single reference. xxi. 8.

occurrence.

SECTION II.—MARRIAGE.

114. The institution of marriage is divine; nor can any reasonable construction be put upon the passage where this subject is referred to for the first time, but such as makes it prohibit the possession of more than one wife. And it is believed that this was the usual understanding of that subject by the patriarchs. Lamech, one of Cain's posterity, is the first mentioned as having disregarded that salutary regulation; and the importance attached to this fact, making it worthy special notice, shows plainly that it was not a common ii. 18. iv. 19. Abraham had but one wife; so had Isaac. And though the former had a concubine, under peculiar circumstances and at the suggestion of his wife, that does not seem to be regarded as a violation of the marriage institution. Jacob had two wives, but that was no fault of his, as one was put upon him by fraud; and if he had concubines, he had the best reasons for this that the nature of the case admitted of; and these seem to have been satisfactory. It may be remarked here, that if we would understand the ancients, we must not try them by our standards. We must not make them to have seen with our eyes, or more properly, to have seen with the same light that is shed upon us. If revealed religion has not elevated us above them, what good has it done us?

115. Another thing will attract attention in relation to the marriage customs of the ancients. They married their near relations; nor did they express, or seem to feel, that there was the least impropriety in so doing. Nahor married his niece. Abraham married his half sister; and if we go back to the days of Adam, we know that some of Adam's sons must have been joined in wedlock with their own sisters, as they could, at first have had no others, nor with the light that then prevailed, could they discover any reason against such a union; and indeed, under the circum