costly presents, to the city of Nahor, to take a wife unto his son Isaac, from among his relations. The father of the suitor sometimes solicited the person whom he had chosen for his wife; for Hamor, the father of Shechem, went out unto Jacob, to treat with him about the marriage of Dinah to his son, the heir of his house, and the hope of his family. If the woman resided under her father's roof, the parents were consulted, and their consent obtained; and then the damsel was asked if she agreed to the proposal. The servant of Abraham stated the design of his journey to Bethuel and Laban, the father and brother of Rebecca, and solicited their consent; and when they had agreed to his request, they said, "We will call the damsel and inquire at her mouth. And they called Rebecca, and said unto her, Wilt thou go with this man? and she said, I will go."

The kings and nobles of Israel were not more ceremonious on these occasions. When David heard that Nabal was dead, he sent messengers to Abigail to solicit her hand in marriage: "And they spake unto her, saying, David sent us unto thee to take thee to him to wife. And she arose and bowed herself on her face to the earth, and said, Behold, let thine handmaid be a servant to wash the feet of the servants of my lord." After the death of Urijah, the same prince sent and fetched Bathsheba to his house, and she became his wife. This entirely corresponds with the mode in which the oriental princes generally form their matrimonial alliances. The king of Abyssinia "sends an officer to the house where the lady lives, who announces to her, that it is the king's pleasure she should remove instantly to the palace. She then dresses herself

z 1 Sam. xxv, 40, 41.

in the best manner, and immediately obeys. Thenceforward he assigns her an apartment in the palace, and gives her an house elsewhere, in any part she chooses. The nearest resemblance to marriage is when he makes her iteghe, or queen; for whether in the court or in the camp, he orders one of the judges to pronounce in his presence, that he, the king, has chosen his handmaid, naming her, for his queen; upon which the crown is put upon her head, but she is not anointed."a

In the remote ages of antiquity, women were literally purchased by their husbands; and the presents made to their parents or other relations were called their dowry." Thus, we find Shechem bargaining with Jacob and his sons for Dinah: "Let me find grace in your eyes, and what ye shall say unto me, I will give: Ask me never so much dowry and gift, and I will give according as ye shall say unto me; but give me the damsel to wife."< The practice still continues in the country of Shechem; for when a young Arab wishes to marry, he must purchase his wife; and for this reason, fathers, among the Arabs, are never more happy than when they have many daughters. They are reckoned the principal riches of a house. An Arabian suitor will offer fifty sheep, six camels, or a dozen of cows; if he be not rich enough to make such offers, he proposes to give a mare or a colt ; considering in the offer, the merit of the young woman, the rank of her family, and his own circumstances. In the primitive times of Greece, a well-educated lady was valued at four oxen. When they are agreed on both sides, the contract is drawn up by him that acts as cadi

* Bruce's Trav. vol. iv, p. 487. Potter's Gr. Antiq. vol. ii, p. 272.

© Gen. xxxiv, 2.

d Iliad. lib. xxiii, 1. 706.

or judge among these Arabs. In some parts of the east, á measure of corn is formally mentioned in contracts for their concubines, or temporary wives, besides the sum of money which is stipulated by way of dowry. This cus tom is probably as ancient as concubinage, with which it is connected; and if so, it will perhaps account for the prophet Hosea's purchasing a wife of this kind, for fifteen pieces of silver, and for an homer of barley, and an half homer of barley.

When the intended husband was not able to give a dowry, he offered an equivalent. The patriarch Jacob, who came to Laban with only his staff, offered to serve him seven years for Rachel; a proposal which Laban accepted... This custom has descended to modern times; for in Cabul the young men who are unable to advance the required dowry," live with their future father-in-law and earn their bride by their services, without ever seeing the object of their wishes." Saul, instead of a dowry, required David to bring him an hundred foreskins of the Philistines, under the pretence of avenging himself of his enemies. This custom has prevailed in latter times; for in some countries they give their daughters in marriage to the most valiant men, or those who should bring them so many heads of the people with whom they happen to

In Persia, the contract of marriage is the deed by which the wife is entitled to her dower, which is the principal part of her provision, in the event of her husband's death, and her sole dependence if she is divorced. It is -made payable from her husband's property; and if he has none, the wife's portion is secured upon whatever he may hereafter possess. The dower is made over to the female or her assigns, before the consummation of marriage, and becomes her entire right. Sir John Malcom's Hist. vol. ii, p. 590.

De la Roque Voy. dans la Palest. p. 222.

Elphinstone's Cabul, book ii, ch. 3.

be at war. It is recorded of a nation in Caramania, that no man among them was permitted to marry, till he had first brought the head of an enemy to the king. Aristotle admits, that the ancient Grecians were accustomed to buy their wives; but they no sooner began to lay aside their barbarous manners, than this disgusting practice ceased, and the custom of giving portions to their sonsin-law, was substituted in its place. The Romans also, in the first ages of their history, purchased their wives ; but afterwards, they required the wife to bring a portion to the husband, that he might be able to bear the charges of the matrimonial state more easily.

The contract of marriage was made in the house of the woman's father, before the elders and governors of the city or district. Among the Romans, the articles of the marriage-contract were written on tables and sealed. The manner of contracting or espousing was various. Sometimes the man put a piece of money into the woman's hand before witnesses, and said, Be thou espoused to me according to the law of Moses and Israel; or it was done by writing, which was no more than writing the same words with the woman's name, and delivering it to her before witnesses; or lastly, by cohabitation, when the law obliged the man to marry her whom he had dishonoured, if her father gave his consent. They had also several forms of betrothing in Greece; of which one is quoted by Clemens of Alexandria, out of Menander: "I give you this my daughter, to make you father of children lawfully begotten." According to Xenophon, the dowry was sometimes mentioned; for when Cyaxares betrothed his daughter to Cyrus, he addressed him in these words: "I give Politic, lib. ii, cap. 8. Adam's Rom. Antiq. p. 463. ́

you, Cyrus, this woman, who is my daughter, with all Media for her dowry."i

The espousals by money, or a written instrument, were performed by the man and woman under a tent or canopy erected for that purpose. Into this chamber the bridegroom was accustomed to go with his bride, that he might talk with her more familiarly; which was considered as a ceremony of confirmation to the wedlock. While he was

there, no person was allowed to enter; his friends and attendants waited for him at the door, with torches and lamps in their hands; and when he came out, he was received by all that were present with great joy and acclamation. To this ancient custom, the Psalmist alludes in his magnificent description of the heavens: "In them he set a tabernacle for the sun; which as a bridegroom coming out of his chamber, rejoices as a strong man to run a race."k

A Jewish virgin legally betrothed, was considered as a lawful wife; and by consequence, could not be put away without a bill of divorce. And if she proved unfaithful to her betrothed husband, she was punished as an adultress; and her seducer incurred the same punishment as if he had polluted the wife of his neighbour. This is the reason that the angel addressed Joseph, the betrothed husband of Mary, in these terms: "Joseph, thou son of David, fear not to take unto thee Mary thy wife; for that which is conceived in her is of the holy Ghost." The evangelist Luke gives her the same title: "And Joseph also went up from Galilee untó Bethlehem, to be taxed, with Mary his espoused wife."1

Ten or twelve months commonly intervened between the ceremony of espousals, and the marriage; during this J Cyropæd. lib. vii, p. 311.

* Psa. xix, 4.

Luke ii, 4, 5.