Notable Women of Olden Time Part 8

As he did not know the lineage of Esther, he did not persecute her; but as he feared an influence that might compete with his own, he strove to alienate the heart of Ahasuerus from her. Haman was advanced to honours far above all the native princes of the kingdom; even to the first seat in counsel, to the highest honours in the realm, and to constant companionship of the monarch.

As, with trains of slaves and flatterers, he was hastening to the audience of the monarch, or returning loaded with marks of royal favour, he pa.s.sed Mordecai the Jew, seated alone--unknown, unheeded, without rank or wealth--by the gate of the palace. "Yet Mordecai bowed not, neither did reverence to Haman." The two men seemed to represent to each other their respective nations; as if all the hate and malice of the race, and of long ages of national bitterness, were concentrated in an individual. They met as the Israelite and the Amalekite; and the memories of centuries of aggression and injuries, of shame and defeat, were crowded into the present moment. Mordecai saw in Haman, not only the foe to his race, but the crafty, unprincipled, unholy counsellor, who had already alienated the heart of the monarch from his youthful bride, and whose pernicious influence was spreading blight and corruption, misery and destruction--through an empire.

Every feeling of the Jew, every principle of an upright, sincere heart forbade Mordecai to pay the homage demanded of him by Haman. Every sentiment of national pride, of family honour, of personal dignity, of self-respect, arose to deter the descendant of Israel from showing honour to the hereditary foe of his people and the persecutor of his faith.

Haman, at the same time, saw in Mordecai the descendant of those who had triumphed over his nation and destroyed his ancestors. The descendant of Agag, the captive of Saul, he might naturally vent his indignation upon the tribe that humbled his house and subjected his nation and destroyed his ancestors. The contempt with which Mordecai regarded him roused all the ancient malignity of the Amalekite, and his hot blood called for vengeance.

Yet he thought it a foul shame to lay hands on Mordecai alone. The ruin of one man would not heal his wounded pride. He meditated a deeper and more deadly revenge. He resolves to sweep the remnant of the Jews from the face of the earth!

The proposed plan displays at once all his cruelty and malignity, and all his crafty influence over Ahasuerus, while it proves the king too much immersed in pleasure, or too much subjected to his artful favourite, to regard the welfare of his subjects or the interests of his kingdom.

Superst.i.tious and idolatrous, Haman cast lots day after day, for successive days, that a fortunate one might decide the day to be chosen for the work of death on which he was bent. And this accomplished, he hastened to secure the edict from the king. Surely the monarch must have been sunk in wine and debauchery who could thus unhesitatingly accede to the proposition to murder, in cold blood, thousands of unresisting subjects, when the worst allegation preferred by their enemy was "that their laws were diverse from all people." Yet here was the very principle of religious persecution; and as sanguinary edicts as these, enacted against G.o.d's ancient people, have been too often issued in more modern days, and no Mordecai has sat at the gate of the palace, mutely to plead for mercy--no Esther has staked her life upon the attempt to avert the doom!

By the offer of an enormous bribe, to be collected from the plunder of those doomed to death, Haman sought the acquiescence of the king in his scheme. And though he refused the bribe, yet he bade Haman do with the people and their possessions as seemed best to him; giving him his signet ring, he seems to have divested himself of all care and responsibility, and Haman having issued the edict and commanded the couriers to distribute the royal mandate, they both returned to their pleasures. "The king and his counsellor sat down to drink."

No elaborate essay upon the character of Ahasuerus, no a.n.a.lysis of the arts of Haman, could so display the indolent, luxurious, self-indulgent, voluptuous monarch, or so ill.u.s.trate the secret of the favourite's power. The companion of his pleasures, he was careful to minister to all the sensual indulgence that could lead him to forget his duty and the obligations of right and justice inc.u.mbent upon the ruler of a great people.

Of all the cruel and b.l.o.o.d.y mandates issued by despotic monarchs, and designed to answer either the purposes of private malice or unholy policy, few, if any, have exceeded this which was directed against the ancient people of Jehovah. The Jews who had returned to their own land were included in this proscription, for Judea was at this time a tributary of the Persian empire.

"Then were the king's scribes called, the thirteenth day of the first month, and there was written according to all that Haman had commanded, unto the king's lieutenants, and to the governors that were over every province, and to the rulers of every people of every province, according to the writing thereof; and to every people after their language, in the name of King Ahasuerus, was it written, and sealed with the king's ring.

And the letters were sent by posts into the king's provinces, to destroy, to kill, and to cause to perish, all Jews--both young and old, little children and women, in one day, even upon the thirteenth day of the twelfth month."

Thus we see all the machinery of this powerful government put in motion to crush the Jews--a people widely dispersed and weak from their recent captivity and overthrow. As no crime was specified, so there was no offer of pardon or exemption on any terms; while to make it more distinctly understood, the terms which indicated their fate were singularly multiplied. "To _destroy_, to _kill_, to _cause_ to _perish_." And while the murder of a nation was thus made a legal execution, the mode was left to the option of the executioners; and every torment that malignity could devise might be inflicted, while all were stimulated by the promise of the plunder of their victims--"and to take the spoil of them for a prey."

What scenes of horror, of suffering, would have followed the execution of this barbarous edict! The whole empire had probably been deluged in blood--for man, like the inferior animals, seems maddened by the taste of blood--and one cruelty is but the prelude and provocation of another; and in the time of strife, while all were made executioners of the law, private malice would confound others with the proscribed, and few could be safe in the hour of commotion.

When this edict was published, and while Ahasuerus and Haman sat down to indulge in the pleasures of the table, all the city of Shushan was perplexed, confounded, and troubled--wondering what motives, what state policy, what strange conspiracy, had led to this sanguinary enactment against a people long dwelling among them--a nation who had furnished counsellors and ministers to their wisest monarchs.

When Mordecai saw what was done, he rent his clothes and put on sackcloth with ashes, and went out into the midst of the city and cried with a loud and bitter cry. He published--he could not conceal--his grief and terror; and his crafty foe perhaps exulted in his misery. The long struggle between the Amalekite and the Israelite seemed now to be concluded. The fall of the Jews seemed to be sealed. All the power of the Persian empire was arrayed against them. They were prisoners in her different provinces, appointed to execution! All human power and authority and presumption of success was on the side of Haman, and against his intended victims.

Mordecai had no hope on earth. His trust was alone in the G.o.d of his fathers--the G.o.d of Abraham and of Isaac and of Jacob--the G.o.d often defied by Amalek. In his distress he presented himself, clothed in sackcloth, at the gate of the royal palace; but no one arrayed in the garb of sorrow might enter the haunts devoted to luxurious pleasure. Yet the sight of his distress and the tones of his deep grief arrested the attention of the attendants of the queen, and her chamberlain reported the circ.u.mstances to her.

No tokens of sympathy, no expression of condolence, however grateful, could a.s.suage the grief of Mordecai in this hour of terror and alarm; and even though commanded by the queen, he declined to lay aside the tokens of wo, while he diligently sought to convey to the secluded Esther an account of all the machinations of Haman, and the a.s.surance of the imminent danger to which her nation was exposed, and in which she was involved. He not only sent her a copy of the edict which condemned the Jews, but he charged her to supplicate the king on their behalf.

The young queen must have felt like one awakened from a sleep to find herself upon the brink of a precipice. Her situation was full of danger.

The flush of royal favour was past. She was neglected and forgotten. Her splendid palace was indeed but a prison, and her lordly consort might prove her executioner. For a long time she had not seen the king or received the least token of royal favour or remembrance, and a new favourite might have succeeded her in the court of the capricious voluptuary. Yet she was sternly charged by Mordecai to rouse herself, meet the peril, and, if possible, save her people, while he taught her to recognise the designs of a wise Providence in her elevation.

"Then Mordecai commanded to answer Esther, 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 place; but thou and thy father's house shall be destroyed: and who knoweth whether thou art come to the kingdom for such a time as this?"

In the appeals of Mordecai to Esther, we may recognise the principles upon which he had trained her. The sense of duty, the obligations of religion, the call to self-sacrifice and exertion, had all been instilled while Esther was in private life, and they bear their fruit on the throne. Yet there must have been a conflict in the heart of Esther, before she could adopt the decision which might accelerate the doom of her people, while, if her appeal failed, her own fate was scaled with their's.

Surrounded by all the splendour of the court, with all the pleasures that pomp and power can command, with troops of menials treading marble halls, with the more genial luxuries of fair flowers and pure fountains and soft music--Esther felt the insufficiency of all that earth can yield in the hour of sorrow and trial. We may almost fancy that we see her, with lofty brow and pale cheek, her dark soft eye fixed in thought, and the compressed lip telling of the firm resolve. She has decided! She will venture the loss of royal favour, and life itself, to secure the safety of her people. "I WILL GO IN TO THE KING, AND IF I PERISH--I PERISH." Words more simple, yet sublime in their high meaning, have seldom been recorded. Strong purpose and high resolve call for but few words.

Yet Esther relied upon a power higher than that of Ahasuerus. She may have recalled the history of her nation; she may have remembered all the interpositions of Divine mercy in past extremities; and doubtless she relied upon those promises for the future which induced in Mordecai a confident hope of deliverance. She remembered that Jehovah--the G.o.d of Israel--hears the prayers of the humble and the contrite. She appointed a solemn fast of three days, in which the Jews of Shushan should humble themselves and remember her before the G.o.d of their fathers.

A more eminent instance of simple dependence upon the Divine interposition, or of entire reliance upon the voice of prayer, has seldom if ever, occurred. There was no resort to outward ceremonies to awaken a deeper feeling, or to atone for the want of it by a formal observance. There was no altar, no sacrifice, no long procession, no promised offering, no resort to temple or priest, but there was the call upon G.o.d from the depth of the soul--the simple, unfailing trust of the heart, the personal humiliation, the individual prayer, the united offerings of supplication and confession from a whole people. There was the simple faith that relies on the Divine power and pleads the Divine promises with submission to the Divine will. It was a strange contrast to the sensual, gross, superst.i.tious, and unholy rites of the heathen, while from its deep spiritual meaning, and from the entire absence of all merely formal observance, it was both a precedent and a model for future ages, and for the holy spiritual worshipper of other days.

It was no heartless service, no formal act of worship rendered by the Jews of Shushan, when Esther called upon them to pray and to fast with her and for her. While the queen and her maidens fasted in the recesses of the palace, in many a lowly home or quiet chamber were gathered the race of Esther, to commit her and themselves to Jehovah, to beseech him to forgive the sins of his people and save them, for his mercy's sake, in this hour of their extremity. Mingled with their personal apprehension and anxiety for their wives and their children would be thoughts of "the daughter of their people"--their beautiful queen--so young, so fair, so lately exalted to the pinnacle of honour and glory; adorned with gems and wreathed with flowers, the pride of a monarch and the ornament of a court; now, neglected, abject, forsaken--included in the doom of her race, prostrate in some secluded apartment of the palace--her royal apparel exchanged for sackcloth and ashes--still cleaving to the G.o.d of her fathers, and still identifying herself with her kindred and countrymen. Whether they regarded her royal state, her tender years, her bitter desolation, or her heroic resolution, all the sympathies of the heart, all the purest feelings of the nation, would be called forth in her behalf.

Other feelings would find a place in the hearts of the Jews as they contemplated their present state. The last deed of the Amalekite would bring to recollection the injuries of ages. This Haman, who now, in a time of profound peace and full security--while both races were exiles from the land of their fathers--had plotted the ruin of their nation, the total extermination of their race; who had doomed the feeble and helpless, the little one and the aged, to perish with the strong man in his might; this Haman was the son of those who fell upon the tribes, faint and weary, in the wilderness; who had pursued them with inveterate hatred; who had ever joined with their foes or stood ready to attack them in their defenceless state.

When we recollect that the conspiracy of Haman but closed the long train of injuries inflicted on Israel by Amalek, we shall not so much wonder at the feelings sometimes expressed by the Jew. The character of the tribe was still the same--their course through all years was unaltered.

And now, while Amalek has perished and the Jew survives, we can form no just estimate of that national feud. Haman was a type of his race--artful, cruel, treacherous, and b.l.o.o.d.y; and what the Roman was to Hannibal, what the ancient Persian was to Greece, what the Turk is to modern Greece, what Russia is to the Pole, such was the Amalekite to the Jew.

While Esther had manifested her sense of dependence upon the eternal Ruler of nations, and her faith and reliance upon the G.o.d of her fathers, by humbling herself before him and relying upon his protection and interposition in this hour of darkness, she showed, too, a knowledge of the human heart, not often acquired at her age; an instinctive insight into the character and the motives of those around her, with the power of adapting herself to circ.u.mstances, that has seldom been displayed in one so young, combined with so many of the higher qualities of the woman.

She knew the weak point in the character of Ahasuerus, and she forgot not the power of beauty, the influence of personal charms, as she arrayed her fair form in the rich and splendid vestments that so well became her, and summoned all the aid of oriental art and elegance to her toilette, that her presumption might be forgiven in her loveliness--that favour won by her beauty might be extended to her nation; and if she felt the hope of pleasing, as she surveyed herself in the polished metallic mirror, decked with the magnificence of a royal bride and adorned with the gifts of him whose favour she would seek, her heart might have sunk too at the remembrance of the favour she had once won and lost. In a.s.suming the crown placed upon her brow by Ahasuerus, there was a tacit claim to her royal rights; for that gemmed circlet was not only a badge of rank, but a pledge of affection--a token of honour and royal favour, which elevated her above the throng of beauties who filled the courts of the palace. Had she arrayed herself in sackcloth, had she appeared as a mourner, an afflicted suppliant, she would probably have found the royal voluptuary more anxious to banish one who disturbed his pleasures, than to redress the grievances that appealed to his justice.

Yet it must have been with trembling limbs and a beating heart that she stood before Ahasuerus; and, by entering his presence unbidden, she made her mute appeal to his mercy.

And strange, at that unwonted place and hour, must have appeared the beautiful vision to the king, while courtiers and attendants stood in silent amazement. There was but one anxious moment before the sceptre was extended; the trembling queen touched it, and thus was encouraged to prefer her pet.i.tion for any favour that the royal hand could bestow. The presence of Esther seems to have revived at once the fondness of the monarch, and all his coldness and indifference vanished like the mist before the rising sun. All the arts of Haman had been needed to wean him from her and to teach him to forget her. How rarely does a vile, unholy counsellor or companion seek to corrupt a private man, or a prince, or a ruler, without striving first to undermine the influence of the virtuous wife, mother, or sister!

Warily does the royal suppliant present her request, still uncertain of the degree of favour on which she might rely. She offered no pet.i.tion that could embarra.s.s the king. She made no complaint of past neglects.

She uttered no word of upbraiding for forgotten vows; but delicately implying that his presence was the source of her happiness, that this had constrained her to break through all the formal observances of courtly restraint and endanger life itself, she besought him to honour her by attending a banquet which she had prepared. Thus she avoided the awakening of the suspicions of Haman by even asking to see the monarch without his presence. Including him in her invitation, she allayed all jealousy of a wish to exert an influence inimical to his, while she thus offered an additional inducement to Ahasuerus to honour her feast.

By a strong effort and great self-command, the young queen retained her calmness and preserved her grace and gayety. And even when the banquet had closed and the guests had retired, and the king again asked her to prefer her pet.i.tion, she did not venture to prefer that which was nearest her heart. His favour was too uncertain and his favourite too powerful. She only besought his presence again as a guest, and again his favourite was included in the invitation.

The Jews were still lying low before their G.o.d. When the feast in the palace was broken up, and the gates were shut, the high walls cast their shadows upon the moat. The sentinels still moved with measured tread.

The lights gradually disappeared, except those that told of some one watching over the sick or dying, or some chance-beam betraying a late carousal. In the palace, the soft footfall of the attendants in the antechambers, could not disturb the slumbers of the monarch, while strains of sweetest music were ready to lull him to repose, as warder and sentinel kept watch over his safety. But still "that night the king could not sleep;" and wakeful, restless, solitary, he commanded his attendants to bring him the archives of his kingdom, and read to him the records of his reign. Strange request! How few monarchs would care thus to review the past, and force themselves to the judgment awaiting them from a higher tribunal and from future ages!

It was not chance which held the eyes of the king waking. It was not chance which drew his attention to the conspiracy defeated by Mordecai, and to the investigation of the treatment he had received for so high a service. No reward, no honour had been conferred upon one who had saved the life of the sovereign. A strange forgetfulness or neglect of the prime minister of the realm! While Ahasuerus was devising some mode of requiting the obligation due to one who had rendered the state important service, he called for a counsellor, and was told that Haman was without, in the court.

Haman left the banquet of Esther in all the a.s.surance of royal favour.

He had attained to honours which distinguished him above all the subjects of the Persian empire. He had received distinctions which elevated him above even the princes and n.o.bles of the kingdom; and in his pomp and power he pa.s.sed, with his train of attendants, menials, flatterers, and followers, through the gates of the royal palace, "the observed of all observers;" and as he came into the thronged thoroughfare that led from the royal abode, all did him homage and showed him reverence--save one.

Mordecai, the Jew, still sat at the king's gate--probably, still wrapped in sackcloth. His eye met that of Haman, but it quailed not. It was a stern, reproving glance! And while all others did lowliest obeisance, Mordecai neither bowed nor uncovered his head.

There was no word--there was no reproach--but there was a silent defiance, that conveyed to the soul of Haman an a.s.surance of disgrace and defeat, and that told him he was despised, amid all his honours and prosperity. He hastened to his home. He gathered his household around him and told them of his riches, his honour, his prosperity, and the a.s.surance his large family afforded him that his riches would descend in his own line, and that his ancient lineage and royal race should thus be perpetuated. He told them of the high honour that day received at the royal feast, and of a like honour in reserve for the morrow. But still his pride was mortified by Mordecai's course. "All this availeth me nothing," he said, "so long as I see Mordecai, the Jew, sitting at the king's gate." Wretched, malignant man! What a picture of the power and force of evil pa.s.sions--of that selfishness which could find its happiness in the misery and suffering of others!

His hatred of Mordecai seems the more insane, when we remember that Haman held his fate in his hands, or rather had actually sealed his doom. He might well forego forms of reverence from the man he had doomed to death. Yet the desire for the humiliation of Mordecai, for some token of abas.e.m.e.nt and fear, seems to have absorbed all other feelings; and as this was the only thing withheld, so it was the only thing desired. To soothe the disgust and allay the indignation of Haman, the family council decreed the immediate death of Mordecai, and they doomed him to the gallows--a most ignominious death. While this instrument of his destruction was in preparation upon the grounds of Haman, he sought Ahasuerus, that the sentence might be ratified. He who had given him the power to murder a nation, would surely a.s.sent to forestalling the doom of an individual; and Mordecai's disobedience to the royal order, his disrespect to the minister who represented the authority of the sovereign and the laws of the realm, seemed to offer a fitting pretext.

While Haman was waiting in the antechamber for audience, Ahasuerus was resolving some mode of requiting Mordecai; and, ever p.r.o.ne to rely on favourites and counsellors, he was unable to decide for himself; so he sought advice from his favourite courtier, who was so near at hand. To him the question was submitted: "What shall be done to the man whom the king delighteth to honour?" Ever selfish, ever intent upon his own promotion, and constantly loaded with marks of royal favour, Haman very naturally presumed that fresh honours were destined for him, and that he was to be allowed to designate the very marks of favour which he most desired.

"Now Haman thought in his heart, to whom would the king delight to do honour more than to myself?" And so he answered the king: "To the man whom the king delighteth to honour, let the royal apparel be brought which the king useth to wear, and the horse that the king rideth upon, and the royal crown which is set upon his head. And let this apparel and horse be delivered to the hand of one of the king's most n.o.ble princes, that they may array the man withal whom the king delighteth to honour, and bring him on horseback through the streets of the city, and proclaim before him, Thus shall it be done to the man whom the king delighteth to honour."

If Haman intended this as a mere vain-glorious display--an impressive pageant, designed to publish to the people the high dignity of royal favour which he personally enjoyed--it would not be without meaning; but we cannot but think that, according to Eastern usage, there was a deeper significance in the ceremony.

The customs of the East are almost immutable, and there was much similarity between those of Egypt, a.s.syria and Persia. When Joseph was exalted to be ruler of Egypt, he was clothed in royal vestments, and pa.s.sed in triumphant procession through the city, while all were called upon to bow the knee before him. Daniel was clothed in scarlet and in purple (the badges of royalty) while his honours were announced. But Joseph rode in the second chariot of Pharaoh, and his distance from royal state was clearly defined, while Daniel was declared third in the empire of the Medes and Persians.

In appropriating all the badges of royalty--the crown, the robes, the horse, the princely attendance--Haman seems to have been preparing a claim to higher honour than those of Joseph or Daniel; to be even preparing to ascend the throne. All the homage that could be shown the subject had long been exacted. A nation was now under a dreadful doom because only one of their race withheld it; and now he would take to himself all the appendages of royal state!

A sudden tumult in the palace, a popular outbreak, so common with despotic governments, might easily be accomplished, and Haman might ascend the throne of Ahasuerus--for the lines of descent seem to have been not unfrequently changed in the Persian empire; and in the convulsions of despotic states, even slaves have mounted the thrones of their masters.

Whether, in his designs, he merely sought the gratification of a present vain-glorious ambition or was preparing for a higher destiny, the revulsion must have been most overwhelming, the change and surprise inexpressible, when the announcement and command of the king fell upon his ear.

"Make haste!" said he, "take the apparel, and the horse, as thou hast said, and do even so to Mordecai the Jew, who sitteth at the king's gate. Let nothing fail that thou hast spoken." You have devised the very highest honour that I can render: now confer it on the man I designate.

The Eastern despots are arbitrary; and Haman, confounded and petrified, ventured no remonstrance. He bowed and obeyed. He departed as the messenger of honour to Mordecai the Jew. Whatever the malignant and bitter feelings of his heart, he dared not give expression to them. He was compelled to serve the man he hated, to confer the highest honour on the man he had doomed to the deepest obloquy, publicly to bow before one whom he hoped to trample beneath his feet! With what contending feelings must he have delivered the mandate of the king to Mordecai!