her father's flock. He had introduced himself to the maiden, and won
her regard, before he proposed to her father for her, having spent a
whole month in the house of Laban prior to his doing so. There is no
reason whatever to doubt that he had Rachel's full consent to the
arrangement. It was not Jacob's fault that, through the stratagem of
Laban, he became the husband of Leah. The plurality of wives in this
instance was not so much the choice of Jacob as the fault of the wily,
semi-idolatrous Laban.

Shechem offered dowry to Jacob and his sons if they would consent to his
taking Dinah to wife; but it is evident he did so in order to conciliate
the outraged brothers of the girl whom he had so basely humbled, and
whom he really desired to retain.

It is very clear, from the testimony of sacred history, that women, in
the families of the patriarchs, and in the Hebrew nation generally, for
several generations after the delivery of the Mosaic Law, occupied a
position very much superior to those of the neighboring nations. A
woman taken captive in war, whom a Jew chose to marry, could not be sold
by her husband, should he afterward take a dislike to her so great that
he might put her away. Even though a heathen, she was permitted to go
out free.

Boaz is said to have bought Ruth when he purchased the possession of
Naomi; and this circumstance is referred to by those who would bring the
Bible into contempt, to prove that Ruth was bought according to Jewish
law, as though she were a chattel. The facts, as given in the sacred
narrative, do not, however, warrant any such interpretation.

Elimelech, with his wife and two sons, Mahlon and Chilion, left