and Myrrha. But in this more decent legend Myrrha is punished for her crime, while the daughters of Lot are rewarded with what is, in Jewish eyes, the greatest and dearest blessing: they become the mothers of a numerous posterity.
We will not insist on the falsehood of Isaac, the father of the just, who says that his wife is his sister; whether he was merely repeating the falsehood of Abraham, or Abraham was really guilty of taking his sister to wife. But let us dwell for a moment on the patriarch Jacob, who is offered to us as a model man. He compels his brother, who is dying of hunger, to give up his birthright for a dish of lentils. He afterwards deceives his aged father on his death-bed. After deceiving his father, he deceives and robs his father-in-law Laban. Not content with wedding two sisters, he lies with all his servants; and God blesses this licentiousness and trickery. Who are the children of such a father? His daughter Dinah pleases a prince of Sichem, and it is probable that she loves the prince, since she lies with him. The prince asks her in marriage, and she is promised on condition that he and all his people are circumcised. The prince accepts the condition; but as soon as he and his people undergo this painful operation—which, nevertheless, leaves them strong enough to defend themselves—Jacob's family murder all the men of Sichem and enslave their women and children.
We have in our infancy heard the story of Pelopæus. This incestuous abomination is repeated in Judah, the patriarch and father of the first tribe. He lies with his daughter-in-law, and then wishes
