On Jacob's arrival in Haran, he is well received by his uncle Laban, and devotes himself to pastoral work there. At the end of seven years' service he marries Leah and Rachel; but is obliged to perform another seven years' service. Leah becomes the mother of four sons, to whom she gives symbolical names. In the meantime, Rachel proposes to her husband to take her maid Bilhah, by whom he has two sons. Her example is imitated by Leah, whose maid Zilpah also presents Jacob with two sons in succession. Leah herself bears two more sons and one daughter. Afterwards Rachel becomes a mother, and calls her son Joseph. At this time Jacob communicates to Laban his desire to return to Canaan, but is persuaded to remain longer in his service for a certain share in Laban's flocks. By a stratagem he contrives to effect such births as would favour his own interest (xxix. xxx.).

The advancement of Jacob's property at the expense of his father-in-law naturally produced dissatisfaction in the latter. Accordingly the former resolved, under divine direction, to take his family and substance, and return to his native country without Laban's knowledge of the arrangement. But Laban pursued and overtook the fugitives at mount Gilead. After an angry parley, which terminated in a mutual covenant of peace with suitable ceremonies accompanying, they parted, each for his own home. Why Rachel had stolen her father's teraphim is not very clear. Probably she wished to flee under the protection of the paternal household gods, her motives being superstitious (xxxi.).

On his approach to the confines of Canaan, Jacob is met by angels at a place he calls Mahanaim. He then sends a respectful message to Esau. Having learned from a deputation that his brother advanced towards him with a numerous retinue, he was alarmed, and divided his caravan into two parts. On this occasion a most remarkable event occurred. A being, apparently human, wrestled with him till day-break. The patriarch's thigh was contracted by the superhuman power of his opponent. At last he recognized the divinity of the being; and implored his blessing, which he received. His name was also changed from Jacob to Israel, implying that he had prevailed over God. As a confirmation of this fact, it is stated that the Israelites still abstain from eating the flesh of the tendon connected with that part of the thigh (xxxii.).

The meeting of the brothers follows. Esau receives him most generously; and at first refuses the gifts which Jacob had prepared, but at last consents to receive them. After a fraternal offer of protection, which Jacob declines, Esau returns to mount Seir. Jacob travels to Succoth, crosses the Jordan, comes to

Shechem, and fixes his residence on a field he purchased (xxxiii.).

While Jacob was at Shechem, his only daughter Dinah was seduced by the son of the lord of that part of the country. Her brothers were indignant at the dishonour, and determined to avenge it; to which end the proposal of Hamor, the prince's father that she should be given in marriage to Shechem, afforded an opportunity. To this proposal the sons of Jacob shewed themselves inclined; only requiring that the Shechemites should be circumcised. The father and son agreed to the terms; and prevailed on their people also to submit to the condition. But on the third day, when the inconvenience resulting from the operation was most distressing, Simeon and Levi fell upon and slew the unsuspecting people. Upon this the other sons of Jacob spoiled the city of Shechem; carrying off the wives and children as captives. When the patriarch came to know it he severely remonstrated with them (xxxiv.).

God now commands Jacob to remove to Luz, which he does without being pursued by the Canaanites. On arriving at this place he erects an altar; when he had caused all his household to put away whatever instruments of idolatry remained with them. The death and burial of Rebecca's nurse are mentioned. Here too the promise of a numerous posterity, and of the land of Canaan, is renewed to him; his name is changed; he sets up a memorial pillar with religious rites, and calls the place Bethel. Rachel dies on the occasion of Benjamin's birth, and is buried on the way from Bethel to Ephrath. At the following station Reuben commits a shameful offence against his father. At last Jacob arrives in safety with his twelve sons at Hebron where his father Isaac dwells; with whose age and burial the account closes (XXXV.).

The next chapter contains a brief description of the descendants of Esau. His wives are first enumerated, which is succeeded by a notice of his sons, and of his removal from Canaan, where he and Jacob could not dwell together on account of their numerous herds of cattle, to mount Seir. Then follows a list of his sons and grandsons, with the Edomite tribes descended from them. At the same time there is a list of the tribes of the Horites, who also lived in Seir, and were descended from the sons and grandsons of the Horite Seir. The chapter closes with two catalogues, the one presenting the oldest Edomite kings; the other, the principal places of the Edomite races (xxxvi.).

The last part of Genesis contains the subsequent history of Jacob's family till the death of Joseph (xxxvii.-xlix.).

Joseph was the patriarch's favourite child, whom he distinguished by a peculiar attire. The jealousy of his brethren was

therefore excited; and two dreams which he told them increased it. At the age of seventeen he was sent to inquire after his brothers, whom he found in Dothan. On his approach they resolved at first to kill him; but at Reuben's instance he was thrown into a pit; out of which he was taken by Midianite merchants passing by, and sold into Egypt. His coat was dipped in blood, and with it a fraud practised on Jacob, who was led to believe that he had been devoured by a wild beast. In Egypt he was sold to Potiphar, one of the king's officers (xxxvii.).

The next chapter's contents interrupt the history. They relate to the conduct of Judah with respect to Tamar. He fails to perform his promise to her by marrying her to his son Shelah after her husband Er had died. This leads her to perpetrate a shameful deceit; which is followed by the birth of twins, of whom Judah is the father (xxxviii.).

In the thirth-ninth chapter the history of Joseph is continued. He is sold as a slave to Potiphar, captain of the king's body guard, whose favour he gains; and is set over all his master's concerns. But in consequence of his exposure to the impure solicitations of Potiphar's wife, which he indignantly rejects, he is falsely accused to the husband and thrown into prison. Here the keeper of the prison entrusts him with the care of its inmates (xxxix.).

Two of the king's servants who are imprisoned at this time have each a remarkable dream, which Joseph interprets; and within three days the event realises the interpretation. Two years after, the king himself has wonderful dreams, which the wise men of Egypt could not explain. On this occasion Joseph's fellow-prisoner, who had been restored to his place, remembers the Hebrew captive and refers to him. Accordingly Joseph is brought forth from prison, and interprets the dreams of seven years of plenty, to be followed by seven years of scarcity. He also suggests to Pharaoh proper measures to be taken in the time of plenty for that of famine. His advice is followed; he is appointed general superintendent over Egypt; and is married to a daughter of the priest of On, who bears him two sons-Manasseh and Ephraim. The predicted years of famine come; and the neighbouring nations apply to Egypt for corn. The ten oldest sons of Jacob present themselves before Joseph and make obeisance. He immediately recognises them, though they do not know him, and assumes a harsh tone: accuses them of being spies, and places them in custody. On the third day he releases them; and retaining Simeon as a hostage dismisses the others, commanding them to bring to him their youngest brother. On the way home one of them discovers his money in his sack and is terrified. Their distress is

increased when, having arrived at their father's house, it is found that each brought his money back. Jacob is rent with grief, and declares that he will not send Benjamin. But the famine continues; and the sons refuse to return to Egypt without Benjamin. At last the father gives way, after Judah had become surety for Benjamin's safety. With a small present and twice the sum necessary to pay for the expected corn, Joseph's brethren again appear in Egypt. They are mildly treated, are brought to the house of the governor, and invited to his table, where they are arranged according to seniority. Benjamin is distinguished with superior favour. Joseph directs his steward to return the money as before; and besides to put his own cup into Benjamin's sack. After the men had been dismissed, the steward is sent in pursuit and severely expostulates with them on their ingratitude. The cup is found on examination in Benjamin's sack; and in utter dismay the brothers return to the city. Judah offers himself and brothers as servants. But Joseph refuses to detain in bondage any but the offender himself. This is followed by the most moving address of Judah, who begs that he should be substituted as a bondsman in the place of his younger brother. After this inimitable appeal, Joseph can no longer contain himself and weeps aloud. He tells his brethren who he is; and reminds them that divine Providence had controlled the events of his life for the general good. He directs them to hasten back to Canaan for the purpose of bringing his father to Egypt, where he and all his household might settle in Goshen. As soon as Pharaoh heard of it he reiterates the request, and makes abundant provision for the journey. The brothers, dismissed by Joseph with a liberal present for the aged patriarch, return to Canaan. Jacob will not at first believe the joyful tidings, but is soon satisfied of the truth of his sons' account, and resolves to go down to his beloved Joseph. The patriarch accordingly, with all his family, settles in Egypt; where he is presented by Joseph to Pharaoh, and receives a residence in the district of Raamses. There he lives seventeen years. When taken sick he is visited by Joseph accompanied by his two sons Manasseh and Ephraim, who are formally adopted by the aged patriarch, and placed in the same rank, with the same patrimonial inheritance, as his own children. At the approach of death he blesses his sons; and enjoins them to bury him with his father in the cave of Machpelah. Immediately before death Jacob is said to have uttered a prophetic address relating to the future circumstances of his children's posterity (xl.-xlix.).

Joseph causes his father's body to be embalmed in the Egyptian method, and lays it in the family sepulchre at Hebron; to

which it was attended by all the brethren and many Egyptians. After the decease of their father, his brothers unjustly fear his anger, and send a messenger to him; but he receives and treats them with fraternal affection. The account of Joseph's death at the age of one hundred and ten years, surrounded by his family and avowing the same faith as his ancestors, closes the book. His body is also embalmed and put into a coffin (1.)

II. HISTORY AND SCIENCE AS BEARING UPON MYTHOLOGY.The question whether a mythus be found in Genesis is one of wide and far-reaching import, which should not be hastily determined. In approaching it the mind should be divested, if possible, of preconceived opinions; and left free to draw a right conclusion from the phenomena presented. Is every narrative in the book literal and real history; or must we assume traditional and mythic elements? Perhaps the safest method of commencing the investigation is to take some passage which necessarily requires the mythic interpretation. Before doing so it should be remarked, that the word is offensive to many, because they attach a wrong idea to it. Identifying it with fiction or fable, they reject the notion of mythus with a feeling approaching to horror. But myth is not synonymous with either of these English words. In consequence of the ignorant prejudice connected with the term in question, we should have gladly dispensed with the use of it, had it been convenient to do so; imitating in this respect the procedure of Ewald and Bunsen. Yet these very critics assume an idealizing costume, which virtually amounts to the same thing. Bunsen's historical often disappears, to a great extent, in his process of eliminating the ideas. We sympathise, however, in his effort to find some tangible basis in history, wherever it can be reasonably done. It is much more convenient to employ the term than with Kalisch to adopt circumlocutory phrases expressive of the same idea; and therefore we shall abide by it, even at the risk of being misrepresented. "A narrative," says Von Bohlen, "may be recognised as mythic when it refers to a period in which no written records could have existed; when things not cognisable by the senses or beyond the reach of human experience are related in it as historical facts; and when these statements of supposed facts are interwoven with rude conceptions of nature and of the Deity, or when they betray throughout a tincture of the marvellous.' ." Myths have been divided into philosophical, historical, and mixed, or rather philosophical and historical; for the latter, which are said to contain a mixture of both, do not deserve to be considered a class.

1 On Genesis, edited by James Heywood, Esq., vol. i. p. 1.