And among these was Hagar, the Egyptian.  We are not told whether she was born in the house of Abraham, or rescued from those who may have stolen her from her home, or given by her parents to the wealthy and childless Sarai.  She was Sarah’s handmaid—­a relation, according to the customs of the East (almost immutable) nearly as dear as that of a child.  She was the personal attendant, the constant companion of her mistress; and by her was doubtless instructed in the principles of the true religion, while she was thus accustomed to the accomplishments and occupations of the age.  The tasks of the favourite handmaids of Eastern families are still light.  To sit at the feet of her mistress with her embroidery; to cheer her with the simple music of the shepherd’s tent; to aid her in those domestic duties to which Sarah gave her own superintendence; to assist in preparing the wool of the flocks for the garments of the family; to watch her tent as she reposed by day, and keep by her side as the camels slowly wandered through the valleys in search of pure streams or more abundant herbage, were probably the occupations and duties of Hagar.

Years thus passed on—­and the dark-browed and dark-eyed Egyptian maiden had grown into womanhood, and the freshness of youth, the joyousness of health and early life were her’s, while her mistress was passing into age.  Sarah no longer hoped to become a mother, and, believing that the promise was not intended for her, she urged Abraham to take another wife, offering for his acceptance her own handmaid, the Egyptian Hagar.

The authority of the mistress of the East over her own establishment is so absolute, the husband so interdicted from all interference, that, although Hagar had passed her youth with Sarah, she may have been hardly noticed by Abraham until Sarah proffered her.  According to the usage of the east, Sarah had a right (the right then claimed by the parent) thus to dispose of her handmaid; and a marriage with her master was the highest honour which could be bestowed on Hagar.  She was given to Abraham to be his wife, and, the relation was—­according to the usage then prevailing—­as legal as that sustained by Sarah, although the station was inferior.  No injury was intended to Hagar.  No higher distinction could have been conferred upon her, and, strong in love to both Hagar and Abraham, Sarah doubtless supposed she might be able to welcome and love their children, though denied offspring of her own.

But such departure from the law, precept, or institution of God, involves a long train of sin and sorrow, no matter what the intention—­and the union of Abraham with Hagar was a direct violation of the institution of marriage in all its principles and intentions, and it could not but bring confusion and strife to the tent of the patriarch.