might endanger the life of him who should pass for her husband. After some deliberation, Abram concluded that the safest way would be for her to conceal her marriage; upon which, communicating his fears to Sarai, and she approving of his plan, it was mutually agreed between them, that wherever they took up their residence, instead of his wife, she should pass for his sister.

The apprehensions that Abram had formed were soon verified, after his arrival in Egypt. The distinguished charms of his wife attracted the notice of several principal Egyptians, and she soon became the subject of popular conversation. The king, being informed of her beauty, was excited to gratify his curiosity by the sight of so amiable a stranger. Accordingly, Sarai was, by his order, conducted to court, and placed in the apartments allotted for his concubines. Here she remained several days, during which Abram (her supposed brother) was treated with great civility, and on her account (though the king had not yet seen her) complimented with many valuable presents.

A feeling mind may, in some degree, conceive the distress each party must naturally be susceptible of on this trying occasion. Sarai was a beautiful woman, in the power of a loose and vicious monarch, and destitute of all protection but from the hands of the Almighty. While her husband, who should be the only guardian of her person, dare not own her as his wife, lest the rage of lust and strength of power should deprive him of his existence.

To relieve them from this distressed situation, the Almighty was pleased to interpose in their behalf: and, in order to deter Pharaoh* and his nobles from any dishonorable attempts on Sarai, he suddenly afflicted them with various diseases and bodily infirmities. Not being able to account for this singular circumstance, they at length suspected that it was occasioned by the confinement of Sarai, who, instead of being the sister of Abram, must certainly be his wife. In consequence of these suspicions, the king sent for Abram, and expostulated with him on his misconduct, in having spread a false report, which might have been attended with a breach on his wife's chastity. After saying this he ordered him immediately to quit his kingdom, permitting him to take not only his own effects, but the presents that had been made him in consequence of his supposed sister.

The famine in Canaan, which had occasioned Abram to go into Egypt, was happily ceased; so that his leaving the place was not only in conformity to the king's command, but agreeable to his own inclinations. Abram directed his course the same way he had come, and on his arrival at Bethel, where he had erected an altar, he offered on it a sacrifice of thanks to God for his happy escape from Egypt, and safe return into the land of Canaan.

Abram and his nephew Lot had hitherto lived with great unanimity on the same spot; but their families and possessions being now greatly increased, inconveniences took place. They found themselves particularly distressed for want of provision for their cattle, which, probably, arose partly from the late famine, and partly from the great number of Canaanites, who possessed the most fertile parts of the land. This want of pasture-ground occasioned frequent disputes between the herdsmen of Abram and those of Lot; so that the former, fearing lest the contention which prevailed among the servants might end in a rupture between themselves, resolved, in a friendly manner, to propose a separation from Lot. In doing this, such was his great prudence and condescension, that, though superior in every respect to his nephew, he gave him his choice of settlement in that part of the country he should best approve. "If," says he, "thou wilt take the left hand, then I will go to the right; or, if thou depart to the right hand, then I will go to the left."

This generous and friendly proposition was readily agreed to by Lot, who, after taking a view of the country, chose the plains near Sodom and Gomorrah, which, being watered by the streams of Jordan,t was not only pleasant, but exceedingly fertile.

What this king's name was, or indeed any of the Egyptian monarchs, can not be ascertained. The name Pharaoh was a title of dignity common to all, in the same manner as that of Cæsar assumed by the Roman Emperors.

+ This river, being the principal stream of Palestine, has acquired a distinction much greater than its geographical importance could have given. It is sometimes called "the river," by way of eminence, being in fact almost the only stream of the country which continues to flow in summer. The river rises about an hour and a quarter's journey (say three or three miles and a quarter) northeast from Banias, the ancient Cæsarea Philippi, in a plain near a hill called Tel-el-kadi. Here there are two springs near each other, one smaller than the other, whose waters very soon unite, forming a rapid river, from twelve to fifteen yards

These matters being adjusted, Abram and Lot parted, the former continuing at Bethel, and the latter retiring to the spot he had chosen for his future residence. Some time after Lot's departure, the Almighty, ever mindful of his faithful servant Abram, again appeared to him in a vision, and not only renewed the promise he had before made, of enlarging his posterity, but, bidding him cast his eyes round the kingdom, confirmed the gift of all the land which he beheld, to him and his descendants.

These divine assurances were acceptably received by Abram, who, desirous of seeing the different parts of the country promised to his posterity, removed from Bethel, and took up his residence in the plain of Mamre, at a small distance from Hebron. Here (as was his usual custom, wherever he pitched his tent) he erected an altar, in order to discharge his religious duties, by offering sacrifices to the Lord In a short time after Abram had settled himself at Mamre, by the natural affability of his temper, and the respect shown him on that account, he acquired the intimacy and friendship of some of the most considerable Canaanites, particularly three, named Mamre, Aner, and Eschol; the former of whom was of such importance as to give name to the country in which he lived.

This alliance was not only agreeable to Abram, but, in the course of time, proved infinitely serviceable, as will appear from the following circumstances. Chederlaomer, king of Elam, had for some years held five petty princes (of which number the king of Sodom was one) in a tributary subjection to him. Weary with this subjec tion, they at length determined to shake off the yoke they had so long borne; to effect which they confederated together, and, joining their respective forces, prepared themselves to march against their oppressor.

The king of Elam, being informed of their intentions, resolved, if possible, to frustrate their designs. He accordingly raised a powerful army, and, in conjunction with three other kings, his allies, immediately advanced to meet the enemy. The revolted kings, seeing him at a distance, took the field, with a firm resolution of trying the fate of a pitched battle. The place allotted for determining the dispute was the valley of Siddim, which was full of pits of bitumen, or soil of a clayey nature. For some time the victory appeared doubtful; but at length the five tributary kings were put to the route: one part of their army was entirely cut to pieces, and the other fled to the neighboring mountains, leaving their cities a prey to the conquerors. Lot, who happened at this time to reside in Sodom, was involved in the calamity of the city, being not only plundered of all his possessions, but carried away among the rest of the captives. One of the soldiers belonging to the vanquished, happening to make his escape, immediately hastened to Abram, to whom he related the particulars of the battle, and the hapless fate of his nephew. The faithful patriarch, anxious for Lot, determined to pursue the victors, and, if possible, not only rescue him, but the whole of the captives. He accordingly armed all his own servants, the number of whom amounted to three hundred and eighteen, and, accompanied by his three friends and associates, Mamre, Eschol, and Aner, set out in pursuit of the victors, whom, after a march of about seventy leagues, he overtook near Dan. Availing himself of the covert of the night, he put his forces into proper disposition, and immediately charged the enemy on all quarters. So sudden and vigorous an attack on an army fatigued with a late engagement, and revelling in the spoils of conquest, had the desired effect, for Abram, in a short time, obtained a complete victory. Chederlaomer, the king of Elam, was, among many others, slain, and his whole army being routed, Abram's victorious party pursued them as far as Hobah, a small place situated near Damascus. The enemy, from the great consternation into which they had been thrown, by the suddenness of the attack, fled so precipitately, that they left behind them not only the captives, but likewise the booty of which they had

across, which rushes over a stony bed into the lower plain, where it is joined by a river which rises to the northeast of Banias. A few miles below their junction the now considerable river enters the small lake of Houle, or Semechonitis (called "the waters of Merom" in the Old Testament). This lake receives several other mountain-streams, some of which seem to have as good claim to be regarded as forming the Jordan with that to which it is given in the previous statement; and it would perhaps be safest to consider the lake formed by their union as the real source of the Jordan. After leaving the lake, the river proceeds about twelve miles to the larger lake, called by various names, but best known as the Sea of Galilee: after leaving which, it flows about seventy miles farther, until it is finally lost in the Dead or Salt sea. It discharges into that sea a turbid, deep, and rapid stream, the breadth of which is from two to three hundred feet. The whole course of the river is about one hundred miles in a straight line, from north to south; but, with its windings, it probably does not describe a course of less than one hundred and fifty miles.

HISTORY OF THE BIBLE.

possessed themselves. The whole of these fell into the hands of Abram, and among them his nephew Lot, who, being thus happily recovered, returned, with all his substance, to his former habitation.

Abram having, by this conquest, signalized both his valor and fidelity, was highly caressed by those whose cause he had so gallantly espoused. The first person who came to congratulate him on the occasion was the king of Sodom, who, in thankful acknowledgment of the benefits received from his important services, offered him all his booty which he had retaken belonging to him, desiring only the restoration of those prisoners who were his subjects. But Abram's righteous soul disdained to take advantage of the unfortunate; and therefore, after reserving to his associates that part of the plunder to which their services entitled them, he restored to the king both his subjects and property, evincing, through the whole of his conduct, the most distinguished fidelity, intrepid courage, and inflexible justice.

The next person who congratulated Abram on his success was Melchisedek, king of Salem, who, on his return from the battle, accommodated both him and his men with a refreshment of bread and wine which he had provided on the occasion. Being a priest as well as king, he first blessed Abram for being the instrument of so public a deliverance, and then the Almighty, for having given him such uncommon success; in return for which, the victorious patriarch presented him with the tenth part of the spoils he had taken from the enemy.

As Abram had now acted in the public capacity of a warrior, and might reasonably expect that the kings whom he had routed would recruit their scattered forces, and prepare for a second attack, he was fearful of the consequences. But the Almighty, in order to fortify his mind against all disagreeable apprehensions, even from the most potent princes of the earth, appeared to him in a vision, and informed him that he had undertaken his defence, and would ever reward his faithfulness. "Fear not," says he, "Abram, I am thy shield, and thy exceeding great reward."

Hitherto the pious patriarch had listened to God's promises without the least shadow of distrust; but on this fresh assurance he ventured, for the first time, to expostulate with his great protector, not knowing how these things could possibly be accomplished, while himself continued without an heir to his body, and that, to all appearance, he must be obliged to leave his substance to Eliezer his steward.

The troubles of Abram on this head were soon removed by the beneficence of the Almighty, who told him that not his servant, but a son of his own, begotten of his body, should be his heir, and that from him should descend a race as "innumerable as the stars in heaven."

Abram was so encouraged by this joyful intelligence, that he ventured to beg of God that he would be pleased to give him some sensible token whereby he might be assured of so distinguished a blessing. The Almighty thought proper to comply with his request, and that they might enter into a formal covenant on the occasion, ordered him to take a heifer, a goat, and a ram, each of three years old, together with a pigeon and a turtle-dove, and offer them up as a sacrifice.

The pious patriarch readily obeyed the divine command, and, having killed the beasts, cut them in halves, laying each opposite to the other; but the fowls he left whole. After doing this, he walked between the dissected bodies, making his solemn vows to God of perpetual obedience to his will; and then sat himself down to prevent birds of prey from injuring the sacrifice.

About the time of sunset Abram fell into a deep sleep, during which it was revealed to him that he was not to expect an immediate accomplishment of the divine promise; for though himself was to die in peace, and at a good old age, yet his posterity were, after that, to sojourn and be afflicted in a strange country, for the space of four hundred years; after which the Almighty would not only punish their oppressors, but would likewise safely establish them in the land he had promised.

After this revelation Abram soon awoke, and while he was reflecting on what he had heard, the Almighty, in confirmation of the assurances he had given him, and as a ratification of his part of the covenant, caused the symbol of his divine presence to appear before him. It consisted of a smoking furnace and a burning lamp, which passed between the divided pieces of the victims, and totally consumed them.

* Who this extraordinary person was, has been a subject of great dispute; but the most rational opinion is, that he was one of the princes of Canaan, who on account of his great piety and goodness, was called Melchizedek, which, in the Hebrew language, signifies King of Righteousness

Sarai, the wife of Abram, desired a son no less fervently than her husband. But she had been considered barren before she left Mesopotamia; she was now seventyfive years of age; and she had waited ten years since their hearts were first gladdened by the promise of an heir. She therefore thought the case was hopeless as regarded herself; and began to reflect that, although a son had been promised to Abram, it had not been said, and did not necessarily follow, that this son should be the fruit of her own womb. Explaining these views to the patriarch, she prevailed upon him to resort to a custom of the time, of which there are still some traces in the East, under which the man takes a secondary wife, whose children become his undoubted heirs, equally with any other children he may have; and if the woman is the slave or attendant of the chief wife, or is provided by the chief wife, the children are, in a legal point of view, considered hers: and, in the same point of view, the condition of the actual mother remains unchanged, though in practice it necessarily sustains some modification from the operation of the feelings arising from the connexions which are formed, especially when her children are grown up. The female whom Sarai proposed to Abram as her substitute was her own handmaid, a woman of Egypt, named Hagar, who may be supposed to have been one of the female slaves whom the king of Egypt gave to the patriarch.*

In due time it was known that Hagar had conceived, and the prospect of becoming the mother of Abram's long-promised heir had a mischievous effect upon her mind, leading her to treat her mistress with disrespect. Sarai, through whose preference and management all this had been brought about, was stung to the quick by this treatment, and complained of it to Abram with some sharpness, insinuating that, without some encouragement from him, Hagar durst not be so impertinent to her. The patriarch himself, respecting the rights of his wife, and displeased at Hagar's presumption (which those who know anything of Oriental women of her class, will believe to have been very coarsely and offensively manifested), reminded Sarai that the Egyptian was still her bond-servant, and that her authority was sufficient to prevent or punish the treatment of which she complained. Being thus assured that he would not interfere, Sarai proceeded to a more unsparing exercise of the powers with which she was invested, than the raised spirits of the Egyptian bondmaid could brook; and she therefore fled, directing her course towards her own country. It is a terrible and perilous thing for a woman, alone and on foot, to pass the desert which lies between the land of Canaan and Egypt; and we know not how one might do it and live. Nor did Hagar accomplish this enterprise; for she was as yet but upon the borders of the desert, and was tarrying for refreshment and rest by a well of water, when an angel of God appeared to her, and persuaded her to return and submit herself to her mistress; encouraging her to obedience by the assurance that the child she then bore in her womb would prove a son, whom she was directed to name Ishmael (God attendeth), because the Lord had attended to her affliction. She was also assured that this son should be the parent of a numerous race; and that while in his character, as typifying that also of his descendants, he should be wild and fierce as the desert ass-his hand against every man, and every man's hand against him— he should never be expelled or rooted out from the domain which God would give to him. Thus instructed and encouraged, Hagar returned to her master's camp in the valley of Mamre; and in due season brought forth a son, to whom, in obedience to the angel's direction, Abram gave the name of Ishmael.

At this time Abram was eighty-six years of age; and lest, in the excess of his joy, he should mistake this child for the heir of the promises which had been made him, about thirteen years after, the Almighty again appeared to him in a vision, and renewed his former covenant; to ratify which he was pleased to institute the rite of circumcision, by commanding that every male child, of eight days old, whether born in the house or bought with money, should be circumcised, on the penalty of being cut off from the benefits of the covenant. As a further mark of his divine respect, he changed our patriarch's name from Abram to Abraham, and his wife's from Sarai to Sarah; and to complete his happiness, again promised that he should yet have a son by her.

It is not unlikely that Hagar had been given to Sarai as her personal attendant while she was in Pharaoh's harem, and that she was allowed to retain her as such when she departed.

This is the best interpretation we can give to the expression," and in the face of all his brethren shall he dwell."

The difference in the sound of these words is very trifling, but in the sense, it is considerable. The