never taught his people, that to promote his plans they are to violate
his laws.

Alienated from her elder son, we see Rebekah, by intrigue and treachery,
seeking to advance the interests of the younger at the expense of the
rights of his brother. As we read the sacred narrative, every sympathy
is awakened in favour of the injured Esau, and we hear, with burning
indignation against the author of his wrong, his pathetic cry, "Hast
thou no blessing for me! Bless me, even me, my father!" But the artifice
of the mother and wife was successful. She secured all she sought--and
her success brought its own punishment. Dark clouds of hate settled over
the household, and Esau waited only for the death of his father that he
might destroy the life of his brother; and to save the life of her son,
the mother was forced to send him into banishment. Again the intriguing,
managing character of the mother appears. She assigned what might be a
reason, but not the true reason, to Isaac. "I am weary of my life,
because of the daughters of Heth. If Jacob takes a wife of the
daughters of Heth, such as these which are of the daughters of the land,
what good shall my life do me?" The plea of the mother prevailed, and
Isaac blessed Jacob, and he left the land of his father, ostensibly to
seek a wife, but in truth to flee from the vengeance of his brother.

The son of the wealthy patriarch went not out like an Eastern
suitor--not with a train such as Abraham sent when he wooed Rebekah for
his son. To avoid the hate of Esau, he stole like a fugitive from the
tents of Isaac; and, a foot-worn pilgrim, unattended, he sought the
kindred of his mother. And here the mother and her favourite child
parted. She had alienated his brother to promote his interests. She had
sacrificed her integrity to secure his fortune, and her plan had
succeeded. She had secured the object at which she had aimed, and yet in