and ff.), continued heathen and idolatrous, as we see from the detailed narrative in Genesis xxxi., of how Rachel "had stolen _the images that were her father's_" (xxxi. 19), when Jacob fled from Laban's house with his family, his cattle and all his goods. No doubt as to the value and meaning attached to these "images" is left when we see Laban, after having overtaken the fugitives, reprove Jacob in these words:--"And now, though thou wouldst needs be gone, because thou sore longedst for thy father's house, yet wherefore hast thou stolen _my gods_?" (xxxi. 30), to which Jacob, who knows nothing of Rachel's theft, replies:--"With whomsoever _thou findest thy gods_, let him not live" (xxxi. 32). But "Rachel had taken the images and put them in the camel's furniture, and sat upon them. And Laban searched all the tent, but found them not" (xxxi. 34). Now what could have induced Rachel to commit so dishonorable and, moreover, dangerous an action, but the idea that, in carrying away these images, her family's household "gods," she would insure a blessing and prosperity to herself and her house? That by so doing, she would, according to the heathens' notion, rob her father and old home of what she wished to secure herself (see page 344), does not seem to have disturbed her. It is clear from this that, even after she was wedded to Jacob the monotheist, she remained a heathen and idolater, though she concealed the fact from him. 10. On the other hand, wholesale emigration was not sufficient to remove the evil. Had it indeed been a wilderness, unsettled in all its extent, into which the patriarchs led forth their people, they might have succeeded in weaning them completely from the old influences. But, scattered over it and already in possession, were numerous Canaanite tribes, wealthy and powerful under their chiefs--Amorites, and Hivites, and Hittites, and many more. In the pithy and picturesque Biblical language, "the Canaanite was in the land" (Genesis, xii. 6), and the Hebrews constantly came into contact with them, indeed were dependent on their tolerance and large hospitality for the freedom with which they were suffered to enjoy the pastures of "the land wherein they were strangers," as the vast region over which they ranged is frequently and pointedly called. Being but a handful of men, they had to be cautious in their dealings and to keep on good terms with the people among whom they were brought. "I am a stranger and a sojourner with you," admits Abraham, "bowing himself down before the people of the land," (a tribe of Hittites near Hebron, west of the Dead Sea), when he offers to buy of them a field, there to institute a family burying-place for himself and his race; for he had no legal right to any of the land, not so much as would yield a sepulchre to his dead, even though the "children of Heth" treat him with high honor, and, in speaking to him, say, "My lord," and "thou art a mighty prince among us" (Genesis, xxiii.). This transaction,