Woman in Sacred History

In the tender friendship of David for Jonathan, we see again the loving constancy of Ruth in a manly form, – the love between soul and soul, which was "wonderful, passing the love of women." In the ideal which we form of Mary, the mother of Jesus, lowly, modest, pious, constant, rich in the power of love and in a simple, trustful faith, we see the transmission of family traits through generations. Dante, in his "Paradise," places Ruth among the holy women who sit at the feet of the glorified Madonna. The Providence that called a Moabitish ancestress into that golden line whence should spring the Messiah was a sort of morning star of intimation that He should be of no limited nationality; that he was to be the Son of Man, the Lord and brother of all mankind.

THE WITCH OF ENDOR

What was a witch, according to the law of Moses, and why was witchcraft a capital offense? A witch was the dark shadow of a prophetess.

A prophetess was a holy woman drawing near to the spiritual world by means of faith and prayer, and thus inspired by God with a knowledge beyond the ordinary power of mortals. Her prophecies and her guidance were all from the only true source of knowledge; the spirits that attended her were true and heavenly spirits, and she became a medium by whom the will of God and the perplexed path of duty were made plain to others. A witch, on the contrary, was one who sought knowledge of the future, not from the one supreme God, but through all those magical charms, incantations, and ceremonies by which the spirits of the dead were sought for interference in the affairs of men. The guilt and the folly of seeking these consisted in the fact that there was another and a legitimate supply for that craving of the human heart.

Man is consciously weak, helpless, burdened with desires and fears which he knows not how to supply or allay. Moses distinctly stated to the Jews that their God was "nigh unto them for ALL they should call upon him for." The examples of holy men and women in sacred history show that, even for private and personal griefs, and intimate sorrows and perplexities, there was immediate access to the gracious Jehovah, there were direct answers to prayer. Had Hannah, in her childless longings and misery, sought a woman who had a familiar spirit, she would have broken the law of the land, and committed an act of rebellion against her King and Father. But she went directly to God, and became a joyful mother.

Besides the personal access of the individual by prayer, there were always holy mediums raised up from time to time in the nation, who were lawful and appointed sources of counsel and aid. There were always the prophet and prophetess, through whom there was even nearer access to the guardian God, and we repeatedly read of application made to these sources in case of sickness or sorrow or perplexity. The high-priest, by virtue of his office, was held to possess this power. Exactly what the Urim and Thummim were, the learned do not seem to agree; it is sufficient to know that they were in some way the instruments of a lawful mode appointed by God, through which questions asked of the high-priest might be answered, and guidance given in perplexing cases.

And now, on the other hand, as to the witch, and how her unlawful processes were carried on, we get more help from one vivid, graphic picture than by all the researches of archæologists. We therefore give entire the singular and poetic story in the First Book of Samuel.

"Now Samuel was dead, and all Israel had lamented him, and buried him in Ramah, even in his own city. And Saul had put away those that had familiar spirits, and the wizards, out of the land. And the Philistines gathered themselves together, and came and pitched in Shunem: and Saul gathered all Israel together, and they pitched in Gilboa. And when Saul saw the host of the Philistines, he was afraid, and his heart greatly trembled. And when Saul inquired of the Lord, the Lord answered him not, neither by dreams, nor by Urim, nor by prophets. Then said Saul unto his servants, Seek me a woman that hath a familiar spirit, that I may go to her, and inquire of her. And his servants said to him, Behold, there is a woman that hath a familiar spirit at Endor. And Saul disguised himself, and put on other raiment, and he went, and two men with him, and they came to the woman by night: and he said, I pray thee, divine unto me by the familiar spirit, and bring me him up whom I shall name unto thee. And the woman said unto him, Behold, thou knowest what Saul hath done, how he hath cut off those that have familiar spirits, and the wizards, out of the land: wherefore then layest thou a snare for my life, to cause me to die? And Saul sware to her by the Lord, saying, As the Lord liveth, there shall no punishment happen to thee for this thing. Then said the woman, Whom shall I bring up unto thee? And he said, Bring me up Samuel. And when the woman saw Samuel, she cried with a loud voice: and the woman spake to Saul, saying, Why hast thou deceived me? for thou art Saul. And the king said unto her, Be not afraid; for what sawest thou? And the woman said unto Saul, I saw gods ascending out of the earth. And he said unto her, What form is he of? And she said, An old man cometh up; and he is covered with a mantle. And Saul perceived that it was Samuel, and he stooped with his face to the ground, and bowed himself. And Samuel said to Saul, Why hast thou disquieted me, to bring me up? And Saul answered, I am sore distressed; for the Philistines make war against me, and God is departed from me, and answereth me no more, neither by prophets, nor by dreams: therefore I have called thee, that thou mayest make known unto me what I shall do. Then said Samuel, Wherefore then dost thou ask of me, seeing the Lord is departed from thee, and is become thine enemy? And the Lord hath done to him, as he spake by me: for the Lord hath rent the kingdom out of thine hand, and given it to thy neighbor, even to David: Because thou obeyedst not the voice of the Lord, nor executedst his fierce wrath upon Amalek, therefore hath the Lord done this thing unto thee this day. Moreover the Lord will also deliver Israel with thee into the hand of the Philistines: and to-morrow shalt thou and thy sons be with me: the Lord also shall deliver the host of Israel into the hand of the Philistines. Then Saul fell straightway all along on the earth, and was sore afraid, because of the words of Samuel: and there was no strength in him; for he had eaten no bread all the day, nor all the night. And the woman came unto Saul, and saw that he was sore troubled, and said unto him, Behold, thine handmaid hath obeyed thy voice, and I have put my life in my hand, and have hearkened unto thy words which thou spakest unto me: now therefore, I pray thee, hearken thou also unto the voice of thine handmaid, and let me set a morsel of bread before thee; and eat, that thou mayest have strength, when thou goest on thy way. But he refused, and said, I will not eat. But his servants, together with the woman, compelled him, and he hearkened unto their voice. So he arose from the earth, and sat upon the bed. And the woman had a fat calf in the house, and she hasted, and killed it, and took flour, and kneaded it, and did bake unleavened bread thereof. And she brought it before Saul, and before his servants; and they did eat. Then they rose up, and went away that night."

We do not need to inquire what a witch was, or why she was forbidden, further than this story shows. She is placed here as exactly the contrary alternative to God, in the wants and sorrows of life. The whole tenor of instruction to the Jews was, that there was no Divine anger that might not be appeased and turned away by deep, heartfelt repentance and amendment. In the GREAT NAME revealed to Moses, the Jehovah declares himself "merciful and gracious, slow to anger, of great kindness, forgiving iniquity, transgression, and sin," – there is but a single clause added on the side of admonitory terror, – "who will by no means clear the guilty." A favorite mode in which the guardian God is represented as speaking is that he "repenteth of the evil" he thought to do, in response to penitent prayer.

Saul had broken with his God on the score of an intense self-will, and he did not repent. The prophet Samuel had announced wrath, and threatened final rejection, but no humiliation and no penitence followed. In this mood of mind, when his fear came as desolation, all the avenues of knowledge or aid which belonged to God's children were closed upon him, and he voluntarily put himself in the hands of those powers which were his declared enemies.

The scene as given is so exactly like what is occurring in our day, like incidents that so many among us have the best reason for knowing to be objectively facts of daily occurrence, that there is no reason to encumber it with notes and comments as to the probability of the account. The woman was a medium who had the power of calling up the spirits of the dead at the desire of those who came to her. She is not represented at all as a witch after the Shakespearean style. There is no "eye of newt and toe of frog," no caldron or grimaces to appall. From all that appears, she was a soft-hearted, kindly, cowardly creature, turning a penny as she could, in a way forbidden by the laws of the land; quite ready to make up by artifice for any lack of reality; who cast her line into the infinite shadows, and was somewhat appalled by what it brought up.

There is a tone of reproof in the voice of the departed friend: "Why hast thou disquieted me, to bring me up?" And when Saul says, "God hath forsaken us, and will not answer," the reproving shade replies, "Wherefore come to me, seeing God hath become thine enemy?" In all this is the voice of the true and loyal prophet, who from a child had sought God, and God alone, in every emergency, and ever found him true and faithful.

This story has its parallel in our days. In our times there is a God and Father always nigh to those who diligently seek him. There is communion with spirits through Jesus, the great High-Priest. There are promises of guidance in difficulties and support under trials to all who come to God by Him.

In our days, too, there are those who propose, for the relief of human perplexities and the balm for human sorrows, a recourse to those who have familiar spirits, and profess to call back to us those who are at rest with God.

Now, while there is no objection to a strict philosophical investigation and analysis and record of these phenomena considered as psychological facts, while, in fact, such investigation is loudly called for as the best remedy for superstition, there is great danger to the mind and moral sense in seeking them as guides in our perplexities or comforters in our sorrows. And the danger is just this, that they take the place of that communion with God and that filial intercourse with him which is alone the true source of light and comfort. Most especially, to those whose souls are weakened by the anguish of some great bereavement, is the seeking of those that have familiar spirits to be dreaded. Who could bear to expose to the eye of a paid medium the sanctuary of our most sacred love and sorrow? and how fearful is the thought that some wandering spirit, in the voice and with the tone and manner of those dearest to us, may lead us astray to trust in those who are not God!

The most dangerous feature we know of in these professed spirit-messages is their constant tendency to place themselves before our minds as our refuge and confidence rather than God. "Seek us, trust us, believe in us, rely on us," – such is always the voice that comes from them.

In Isaiah viii. 19, the prophet describes a time of great affliction and sorrow coming upon the Jews, when they would be driven to seek supernatural aid. He says: "And when they shall say unto you, Seek unto them that have familiar spirits, and to wizards that peep and mutter; should not a nation seek unto their God? should the living seek unto the dead? To the law, and to the testimony; if they speak not according to this word, there is no light in them." The prophet goes on to say that those who thus turn from God to these sources of comfort "shall be hardly bestead and hungry, and shall fret themselves."

All our observation of those who have sought to these sources of comfort has been that they fall into just this restless hunger of mind, an appetite forever growing and never satisfied; and as their steps go farther and farther from the true source of all comfort, the hunger and thirst increase. How much more beautiful, safe, and sure that good old way of trust in God! The writer has had a somewhat large observation of the very best and most remarkable phenomena of that which is claimed to be spirit communion; she does not doubt the reality of many very remarkable appearances and occurrences; she has only respectful and tender sympathy for those whose heart-sorrows they have consoled. But when this way of guidance and consolation is put in the place of that direct filial access to God through Jesus which the Bible reveals, it must be looked upon as the most illusive and insidious of dangers. The phenomena, whatever they are, belong to forces too little understood, to laws too much unknown, that we should trust ourselves to them in the most delicate, critical, and sacred wants of our life.

Better than all is the way spoken of by Jesus when he, the Comforter, Guide, Teacher, Friend, will manifest himself to the faithful soul as he does not to the world: "If a man love me, he will keep my words, and my Father will love him, and we will come and make our abode with him."

QUEEN ESTHER

The story of Esther belongs to that dark period in Jewish history when the national institutions were to all human view destroyed. The Jews were scattered up and down through the provinces captives and slaves, with no rights but what their conquerors might choose to give them. Without a temple, without an altar, without a priesthood, they could only cling to their religion as a memory of the past, and with some dim hopes for the future. In this depressed state, there was a conspiracy, armed by the regal power, to exterminate the whole race, and this terrible danger was averted by the beauty and grace, the courage and prudence, of one woman. The portrait of this heroine comes to us in a flush of Oriental splendor. Her story reads like a romance, yet her memory, in our very prosaic days, is embalmed as a reality, by a yearly festival devoted to it. Every year the festival of Purim in every land and country whither the Jews are scattered, reminds the world that the romance has been a reality, and the woman whose beauty and fascination were the moving power in it was no creation of fancy.

The style of the book of Esther is peculiar. It has been held by learned Jews to be a compilation made by Mordecai from the Persian annals. The name of Jehovah nowhere occurs in it, although frequent mention is made of fasting and prayer. The king Ahasuerus is supposed by the best informed to be the Xerxes of Herodotus, and the time of the story previous to the celebrated expedition of that monarch against Greece. The hundred and twenty-seven provinces over which he reigned are picturesquely set forth by Herodotus in his celebrated description of the marshaling of this great army. The vanity, ostentation, childish passionateness, and disregard of human life ascribed to the king in this story are strikingly like other incidents related by Herodotus.

When a father came to him imploring that he would spare one of his sons from going to the war, Xerxes immediately commanded the young man to be slain and divided, and the wretched father was obliged to march between the mangled remains. This was to illustrate forcibly that no human being had any rights but the king, and that it was presumptuous even to wish to retain anything from his service.

The armies of Xerxes were not led to battle by leaders in front, but driven from behind with whips like cattle. When the king's bridge of boats across the Hellespont was destroyed by a storm, he fell into a fury, and ordered the sea to be chastised with stripes, and fetters to be thrown into it, with the admonition, "O thou salt and bitter water, it is thus that thy master chastises thy insolence!" We have the picture, in Herodotus, of the king seated at ease on his royal throne, on an eminence, beholding the various ranks of his army as they were driven like so many bullocks into battle. When the battle went against him, he would leap from his throne in furies of impotent rage.

It is at the court of this monarch, proud, vain, passionate, and ostentatious, that the story opens, with a sort of dazzle of Eastern splendor. "Now it came to pass, in the days of Ahasuerus, which reigned from India even unto Ethiopia, over an hundred and twenty and seven provinces, that in those days, when King Ahasuerus sat on the throne of his kingdom, which was in Shushan the palace, in the third year of his reign, he made a feast unto all his princes and his servants; the powers of Persia and Media, the nobles and princes of the provinces, being before him: when he showed them the riches of his glorious kingdom and the honor of his excellent majesty."

On the last seven days of the feast the royal palace is thrown open to the populace of Shushan. The writer goes on to amplify and give particulars: In the courts of the king's garden were couches of gold and silver, on a pavement of colored marbles, with hangings of white, green, and blue, fastened by cords of purple and fine linen to silver rings in marble pillars. There was wine poured forth in costly goblets of very quaint and rare device. Vashti, the queen, at the same time made a feast to all the women in the royal house which belonged to the king. In the year 1819 Sir Robert Ker Porter visited and explored the ruins of this city of Shushan. His travels were printed for private circulation, and are rare and costly. They contain elegant drawings and restorations of the palace at Persepolis which would well illustrate this story, and give an idea of the architectural splendor of the scenery of the drama here presented.

Of Shushan itself, – otherwise Susa, – he gives only one or two drawings of fragmentary ruins. The "satyrs have long danced and the bitterns cried" in these halls then so gay and glorious, though little did the king then dream of that.

At the close of the long revel, when the king was inflated to the very ultimatum of ostentatious vanity, he resolves, as a last glorification of self, to exhibit the unveiled beauty of his Queen Vashti to all the princes and lords of his empire.

Now, if we consider the abject condition of all men in that day before the king, we shall stand amazed that there was a woman found at the head of the Persian empire that dared to disobey the command even of a drunken monarch. It is true that the thing required was, according to Oriental customs, an indecency as great as if a modern husband should propose to his wife to exhibit her naked person. Vashti was reduced to the place where a woman deliberately chooses death before dishonor. The naïve account of the counsel of the king and princes about this first stand for woman's rights – their fear that the example might infect other wives with a like spirit, and weaken the authority of husbands – is certainly a most delightful specimen of ancient simplicity. It shows us that the male sex, with all their force of physical mastery, hold everywhere, even in the undeveloped states of civilization, an almost even-handed conflict with those subtler and more ethereal forces which are ever at the disposal of women. It appears that the chief councilors and mighty men of Persia could scarcely hold their own with their wives, and felt as if the least toleration would set them all out into open rebellion. So Vashti is deposed, nem. con., by the concurrent voice of all the princes of the Medes and Persians.

Then comes the account of the steps taken to secure another queen. All the beautiful virgins through all the hundred and twenty-seven provinces are caught, caged, and sent traveling towards Shushan, and delivered over to the keeping of the chief eunuch, like so many birds and butterflies, waiting their turn to be sent in to the king. Among them all a Jewish maiden, of an enslaved, oppressed race, is the favored one. Before all the beauties of the provinces Esther is preferred, and the crown royal is set upon her head. What charmed about Esther was, perhaps, the reflection of a soul from her beautiful face. Every one of the best class of Jewish women felt secretly exalted by her conception of the dignity of her nation as chosen by the one true God, and destined to bring into the world the great prince and Messiah who should reign over the earth. These religious ideas inspired in them a lofty and heroic cast of mind that even captivity could not subdue. At all events there was something about Esther that gave her a power to charm and fix the passions of this voluptuous and ostentatious monarch. Esther is the adopted daughter of her kinsman Mordecai, and the narrative says that "Esther did the commandment of Mordecai, like as when she was brought up with him." At his command she forbears to declare her nationality and lineage, and Mordecai refrains from any connection with her that would compromise her as related to an obscure captive, though the story says he walked every day before the court of the woman's house to know how Esther did, and what should become of her.

In these walks around the palace he overhears a conspiracy of two chamberlains to murder the king, and acquaints Esther of the danger. The conspirators are executed, and the record passes into the Persian annals with the name of Mordecai the Jew, but no particular honor or reward is accorded to him at that time. Meanwhile, a foreign adventurer named Haman rises suddenly to influence and power, and becomes prime minister to the king. This story is a sort of door, opening into the interior of a despotic court, showing the strange and sudden reverses of fortune which attended that phase of human existence. Haman, inflated with self-consequence, as upstart adventurers generally are, is enraged at Mordecai for neglecting to prostrate himself before him as the other hangers-on of the court do. Safe in his near relationship to the queen, Mordecai appears to have felt himself free to indulge in the expensive and dangerous luxury of quiet contempt for the all-powerful favorite of the king.

It is most astounding next to read how Haman, having resolved to take vengeance on Mordecai by exterminating his whole nation, thus glibly and easily wins over the king to his scheme. "There is a nation," he says, "scattered abroad throughout all the provinces of the king's kingdom, and their laws are diverse from all people, neither keep they the king's laws, therefore it is not for the king's profit to suffer them." "If it please the king let it be written that they may be destroyed, and I will pay ten thousand talents of silver to the hands of them that have the charge of the business, to bring it into the king's treasury."

It is fashionable in our times to speak of the contempt and disregard shown to women in this period of the world among Oriental races, but this one incident shows that women were held no cheaper than men. Human beings were cheap. The massacre of hundreds of thousands was negotiated in an easy, off-hand way, just as a gardener ordains exterminating sulphur for the green bugs on his plants. The king answered to Haman, "The silver is given thee, and the people also, to do as seemeth to thee good."

Then, says the story, "the king's scribes were called on the thirteenth day of the first month, and there was written according to all that Haman had commanded, and the letters were sent by post into all the provinces, to destroy and to kill and cause to perish all Jews, both old and young, little children and women, in one day, of the twelfth month, which is the month Adar, to take the spoil of them for a prey. The posts went out, being hastened by the king's commandment, and the king and Haman sat down to drink, but the city of Shushan was perplexed." And when Mordecai heard this he rent his clothes and put on sackcloth with ashes, and went into the midst of the city, and came even before the king's gate, for none might enter into the king's gate clothed in sackcloth. The Oriental monarch was supposed to dwell in eternal bliss and joyfulness: no sight or sound of human suffering or weakness or pain must disturb the tranquility of his court; he must not even suspect the existence of such a thing as sorrow.

Far in the luxurious repose of the women's apartments, sunk upon embroidered cushions, listening to the warbling of birds and the plash of fountains, Esther the queen knew nothing of the decree that had gone forth against her people. The report was brought her by her chamberlain that her kinsman was in sackcloth, and she sent to take it away and clothe him with costly garments, but he refused the attention and persisted in his mourning. Then the queen sent her chief chamberlain to inquire what was the cause of his distress, and Mordecai sent a copy of the decree, with a full account of how and by whom it had been obtained, and charging her to go and make supplication to the king for her people. Esther returned answer: "All the king's servants do know that whosoever, man or woman, shall come in to the king in the inner court, who is not called, there is one law to put them to death, except those to whom the king shall hold out the golden scepter that he may live, but I have not been called to appear before the king for thirty days."

We have here the first thoughts of a woman naturally humble and timid, knowing herself one of the outlawed race, and fearing, from the long silence of the king, that his heart may have been set against her by the enemies of her people. Mordecai sent in reply to this a sterner message; "Think not with thyself that thou shalt escape in the king's house more than all the Jews. For if thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another quarter, but thou and thy father's house shall be cut off; and who knoweth whether thou art come to the kingdom for such a time as this?" And Esther sends this reply: "Go, gather together all the Jews that are in Shushan, and fast ye for me; neither eat nor drink for three days, night or day; and I and my maidens will fast likewise. And so I will go in unto the king, which is not according to law; and if I perish, I perish."

There are certain apochryphal additions to the book of Esther, which are supposed to be the efforts of some romancer in enlarging upon a historic theme. In it is given at length a prayer of Mordecai in this distress, and a detailed account of the visit of Esther to the king. The writer says, that, though she carried a smiling face, "her heart was in anguish for fear," and she fell fainting upon the shoulder of her maid. Our own account is briefer, and relates simply how the king saw Esther the queen standing in the court, and she obtained favor in his eyes, and he held out the golden scepter, and said to her, "What wilt thou, Queen Esther, what is thy request? and it shall be given thee, even to half of the kingdom." Too prudent to enter at once into a discussion of the grand subject, Esther seeks an occasion to study the king and Haman together more nearly, and her request is only that the king and Haman would come that day to a private banquet in the queen's apartments. It was done, and the king and Haman both came.

At the banquet her fascinations again draw from the king the permission to make known any request of her heart, and it shall be given, even to half of his kingdom. Still delaying the final issue, Esther asks that both the king and his minister may come to a second banquet on the morrow. Haman appears to have been excessively flattered at this attention from the queen, of whose nationality he was profoundly ignorant; but as he passed by and saw Mordecai in his old seat in the king's gate, "that he stood not up neither moved for him," he was full of indignation. He goes home to his domestic circle, and amplifies the account of his court successes and glories, and that even the queen has distinguished him with an invitation which was shared by no one but the king. Yet, he says, in the end, all this availeth me nothing, so long as I see Mordecai the Jew sitting in the king's gate. His wife is fruitful in resources. "Erect a gibbet," she says, "and to-morrow speak to the king, and have Mordecai hanged, and go thou merrily to the banquet." And the thing pleased Haman, and he caused the gallows to be made.

On that night the king could not sleep, and calls an attendant, by way of opiate, to read the prosy and verbose records of his kingdom, – probably having often found this a sovereign expedient for inducing drowsiness. Then, by accident, his ear catches the account of the conspiracy which had been averted by Mordecai. "What honor hath been shown this man?" he inquires; and his servants answered, There is nothing done for him. The king's mind runs upon the subject, and early in the morning, perceiving Haman standing as an applicant in the outer court, he calls to have him admitted. Haman came, with his mind full of the gallows and Mordecai. The king's mind was full, also, of Mordecai, and he had the advantage of the right of speaking first. In the enigmatic style sometimes employed by Oriental monarchs, he inquires, "What shall be done with the man whom the king delighteth to honor?" Haman, thinking this the preface to some new honor to himself, proposes a scheme. The man whom the king delights to honor shall be clothed in the king's royal robes, wear the king's crown, be mounted on the king's horse, and thus be led through the streets by one of the king's chief councilors, proclaiming, "This is the man whom the king delighteth to honor." "Then said the king: Make haste, and do even so as thou hast said unto Mordecai the Jew that sitteth in the king's gate. Let nothing fail of all that thou hast spoken." And Haman, without daring to remonstrate, goes forth and fulfills the king's command, with what grace and willingness may be imagined.

It is evident from the narrative that the king had not even taken the trouble to inquire the name of the people he had given up to extermination any more than he had troubled himself to reward the man who had saved his life. In both cases he goes on blindly, and is indebted to mere chance for his discoveries. We see in all this the same passionate, childish nature that is recorded of Xerxes by Herodotus when he scourged the sea for destroying his bridge of boats. When Haman comes back to his house after his humiliating public exposure, his wife comforts him after a fashion that has not passed out of use with her. "If that Mordecai," she says, "is of the seed of the Jews before whom thou hast begun to fall, thou shalt not prevail against him, but shall surely fall before him."

And now Haman and the king and Esther are once more in a secluded apartment, banqueting together. Again the king says to her, "What is thy request, Esther?" The hour of full discovery is now come. Esther answers: "If I have found favor in thy sight, O king, and if it please the king, let my life be given me at my petition, and my people at my request. For we are sold, I and my people, to be slain and to perish. If we had only been sold to slavery, I had held my tongue." Then the king breaks forth, "Who is he, and where is he that durst presume in his heart to do so?" And Esther answered, "The adversary and enemy is this wicked Haman!" Then Haman was afraid before the king and queen, and he had the best reason to be so. The king, like an angry lion, rose up in a fury and rushed out into the gardens. Probably at this moment he perceived the net into which he had been drawn by his favorite. He has sent orders for the destruction of this people, to whom his wife belongs, and for whom she intercedes. Of course he never thinks of blaming himself. The use of prime ministers was as well understood in those days as now, and Haman must take the consequences as soon as the king can get voice to speak it. Haman, white with abject terror, falls fainting at the feet of Esther upon the couch where she rests, and as the king comes raging back from the gardens he sees him there. "What! will he force our queen also in our very presence?" he says. And as the word went out of the king's mouth, they covered Haman's face. All is over with him, and an alert attendant says: "Behold the gallows, fifty cubits high, that he made to hang Mordecai, the saviour of the king's life." Then said the king, "Hang him thereon."

Thus dramatically comes the story to a crisis. Mordecai becomes prime minister. The message of the king goes everywhere, empowering the Jews to stand for their life, and all the governors of provinces to protect them. And so it ends in leaving the nation powerful in all lands, under the protection of a queen and prime minister of their own nation.

The book of Esther was forthwith written and sent to the Jews in all countries of the earth, as a means of establishing a yearly commemorative festival called Purim, from the word "Pur," or "The lot." The festival was appointed, we are told, by the joint authority of Mordecai the Jew and Esther the queen. And to this day we Gentiles in New York or Boston, at the time of Purim, may go into the synagogue and hear this book of Esther chanted in the Hebrew, and hear the hearty curses which are heaped, with thumps of hammers and of fists, upon the heads of Haman and his sons whenever their names occur in the story, – a strange fragment of ancient tradition floated down to our modern times. The palace of Shushan, with its hangings of green and blue and purple, its silver couches, its stir and hum of busy life, is now a moldering ruin; but the fair woman that once trod its halls is remembered and honored in a nation's heart. It is a curious fact that the romantic history of Esther has twice had its parallel since the Christian era, as the following incident, from Schudt's "Memorabilia of the Jews,"[4 - Jüdische Merkwürdigkeiten. Frankfort and Leipsic, 1714.] witnesses. In this rare and curious work – 4th book, 13th chapter – he says: "Casimir the Great, of Poland, in 1431, fell in love with a beautiful Jewess named Esther, whom he married and raised to the throne of Poland. He had by her two sons and several daughters. His love for her was so great that he allowed the daughters to be brought up in their mother's religion." Also it is related that Alphonso VIII., king of Spain, took to himself a beautiful Jewess as a wife. On account of her he gave such privileges to the Jews that she became an object of jealousy to the nobles, and was assassinated.

The book of Esther fills an important place in the sacred canon, as showing the Divine care and protection extended over the sacred race in the period of their deepest depression. The beauty and grace of a woman were the means of preserving the seed from which the great Son of Man and desire of all nations, should come. Esther held in her fair hand the golden chain at the end of which we see the Mother of Jesus. The "Prayer of Esther" is a composition ascribed to her, and still in honored use among the solemn services of the synagogue.

JUDITH THE DELIVERER

No female type of character has given more brilliant inspiration to the artist or been made more glowingly alive on canvas than Judith. Her story, however, is set down by competent scholars as a work of fiction. The incidents recorded in it have so many anachronisms as to time and place, the historical characters introduced are in combinations and relations so interfering with authentic history, that such authorities as Professor Winer,[5 - Winer's Bible Dictionary, art. Judith.] of Leipsic, and others, do not hesitate to assign it to the realm of romance. This Apocryphal book is, in fact, one of the few sparse blossoms of æsthetic literature among the Jewish nation. It is a story ages before the time of the tales of the Decameron, but as purely a romance. Considered in this light, it is nobly done and of remarkable beauty. The character of Judith is a striking and picturesque creation, of which any modern artist might be proud. It illustrates quite as powerfully as a true story the lofty and heroic type of womanhood which was the result of the Mosaic institutions, and the reverence in which such women were held by the highest authorities of the nation.

The author begins with the account of a destructive and terrible war which is being waged on the Jewish nation for refusing to serve in the armies of one Nabuchodonosor, king of Assyria, in an attack on the king of the Medes and Persians. All the names of this so-called war, and all the events as narrated, are out of joint with received history, and clearly as much creations of the writer's fancy as the Arabian Nights. It is stated that the Jews had just returned from the Babylonian captivity, and brought back their sacred vessels, and restored their temple worship after the long defilement of heathen servitude. But it is a matter of undisputed history that Nabuchodonosor was the king who carried the nation into captivity, and no other monarch of the name is known to history who performed deeds at all like those here narrated.

The story goes on to state how, to punish the Jews for not becoming his soldiers in the war, this king sent his chief commander, Holofernes, to carry destruction over their country. The mighty army of this general, and its ravages over the surrounding country, are set forth with an Oriental luxury of amplification. They come at last and straitly besiege the city of Bethulia. Whether this is a fictitious name for a real city, or whether it is a supposititious city, the creation of the author's imagination, critics are not fully decided; the story is just as pretty on one hypothesis as the other. The water being cut off, the people, suffering and dying of thirst, beset the chief-priests and elders to surrender the city to save their lives. Ozias, the chief ruler, temporizes, recommends five days of prayer; if before that time the God of Israel does not interpose, he promises to surrender.

And now the romance puts its heroine on the stage. After tracing her family and descent, it introduces her in these quaint words: "Now Judith was a widow in her house three years and four months. And she made her tent on the top of the house, put on sackcloth, and wore her widow's apparel; and she fasted all the days of her widowhood, save the eves of the Sabbaths, the Sabbaths, and the new moons and solemn feast-days of Israel. She was also of goodly countenance, and beautiful to behold, and her husband, Manasses, had left her gold and silver, and man-servants and maid-servants, and cattle, and lands; and she remained upon them. And there was none gave her an ill word, for she feared God greatly."

It is a striking exemplification of the elevated position which women held in the Jewish nation that a romance writer should introduce the incident that follows. Judith, hearing of the promise of the chief-ruler to surrender the city, sends her maid to call the governor and the chief men of the city, and they came unto her. And she said: "Hear now, O ye governors of the inhabitants of Bethulia, for the words that you have spoken are not right touching this oath, that you have promised to deliver the city to our enemies, unless within these days the Lord turn and help you. And now, who are ye that have tempted God this day, to stand in the stead of God to the children of men?"