A. M. 3475. A. C. 529; OR, ACCORDING TO HALES, A. M. 4947. A. C. 464. EZRA iv. 7—END, EST. NEH. PART OF HAG. ZECH. MAL.

care of an eunuch, who was to have the custody of these | spiracy, which two of the king's chamberlains were virgins, and by her sweet and engaging behaviour, made forming against his life. This he communicated to the herself so acceptable to him, that he assigned her the queen, and the queen acquainted the king with it in Morbest apartment in the house appointed for their habita- decai's name, so that the conspirators were seized, contion, and gave her a preference in other matters before victed, and executed: but though the whole affair was all the rest of the virgins. recorded in the Persian annals, yet Mordecai, for the present, was no more thought on, until his merit and great services came to be remembered upon this occasion.

b

Haman, an Amalekite, of the posterity of Agag, king of Amalek, in the time of Saul, was become the king's chief favourite, and all the servants at court were ordered to show him great respect and reverence; which every one readily did, except Mordecai, who, upon his passing to and fro, took no manner of notice of him. e This so exasperated the proud Amalekite, that being inform

It was the custom, at this time, that every virgin thus taken into the palace for the king's use, was to go through a course of purification, by sweet oils and perfumes, for a whole year; which, when Hadassah had done, and so prepared herself for the king's bed, the king was so highly delighted with her, that intending to make her more than a concubine, he continued her in his own palace, and in a short time set the royal diadem upon her head, and made her queen in the room of Vashti. The nuptials were celebrated with great magni-ed that Mordecai was a Jew, he was resolved, in revenge ficence. A splendid entertainment was made, which, in honour to the new queen, was called 'Esther's feast,' for that was the Persian name which had lately been given her, and the king, upon this joyful occasion, not only gave rich presents to the queen, and largesses to the guests, but granted pardons likewise to his subjects, and a relaxation of tribute for some time to all the provinces of his dominions.

At Esther's first going to court, Mordecai had given her a strict caution, not to discover that she was a Jewess, lest the king should despise her for being a captive, which she carefully observed; and he for the same reason concealed his relation to her, contenting himself with the little employment he had at court, until a more favourable opportunity should present itself. In the mean time, he had the good fortune to discover a con

This sufficiently explains the reason of Mordecai's conduct.—
ED.

a The reason is assigned in the following verse for their being kept so long in this course, namely, that for six months they might be anointed with the oil of myrrh, which, besides the fragrancy of its smell, was good to make the skin soft and smooth, and clean it from all manner of scurf: and for six more with sweet odours, which, in these hot countries, were necessary to take away all ill scents, and, as some think, to make the body more vigorous. But besides this, there might be something of state in making those vassals (for such they were counted) wait, before they were admitted to the honour of the king's bed; and something of precaution too, in keeping them secluse for so long a time, that the king might be satisfied that he was not imposed upon by a child begotten by any other man.-Patrick's Commentary, and Poole's Annotations on Esther ii. 12.

of the affront, not to destroy him only, but his whole nation with him: but because there might be some danger in so bold an undertaking, he called together his diviners, to find out what day would be most lucky for putting his design in execution.

The way of divination then in use among the eastern people, was by casting lots, and therefore, having tried in this manner, first each month, and then each day in every month, they came at last to a determination, that the thirteenth day of the twelfth month, which is called

king's bedchamber, and being either incensed at the divorce of d These were two great men who perhaps kept the door of the Vashti, whose creatures they were, or at the advancement of Esther, who, in all probability, would raise her kinsman Mordecai to a superiority over them, took disgust thereat, and so resolved to revenge themselves on the king for it.-Prideaux's Connection, and Patrick's Commentary.

e Josephus tells us, that Haman taking notice of this singularity in Mordecai, asked him, what countryman he was? And finding him to be a Jew, broke out into a violent exclamation at the insolence of such a scoundrel, that when all the natives of the freeborn Persians made no difficulty in doing him that honour, this slave of a Jew should presume to affront him; and in this rage he took up a desperate resolution, not only to be revenged of Mordecai, but to destroy the whole race of Jews likewise: well remembering, that his ancestors, the Amalekites, had been formerly beaten out of their land, and utterly exterminated by the Jews.—Jewish Antiq. b. xi. c. 6. [That a man of Mordecai's character should neglect or obstinately refuse to give to any person in authority the usual marks of civil respect, cannot be supposed; and therefore we must consider that the homage which Haman received from the venial crowd that hung about the palace, was something more than this, probably that prostraAccording to this account of things, this Persian monarch tion of body which the Persians were accustomed to give as the seems to have had but one wife, at least but one in chief favour profoundest act of submission, and which was nothing else than and esteem with him, though it is certain he could not fail of a species of worship—an act of homage which even the ancient having an infinite number of secondary wives or concubines. Greeks refused to render, and which it would have been the greatest This was the name of every one that was taken from among the impiety in Mordecai, to render to any mortal man, however exvirgius, who had a separate house for themselves, and conducted alted his character and situation. Into his religious scruples, the to the king's bed; where having passed a night, she returned no ambitious favourite did not, nor could not enter, and determined more to the virgins' apartments, but was, the next morning, re- at all hazards to rid himself of one who was likely to prove an ceived into the house of the concubines, and there treated in the obstacle in his way to universal power, he had formed the purstate and port of one of the king's wives; for such they were ac-pose of taking the life of the obnoxious Jew.]—Jamieson's Eastern counted. No man was permitted to marry them, as long as the king lived; and upon his demise, they generally fell to his successor. Of these Darius Nothus is reckoned to have had no less than 360.-Poole's Annotations.

e The manner of the Persian king was, to give his queens, at their marriage, such a city to buy them clothes; another for their hair, another for their necklaces; and so on for the rest of their expenses. And as it was customary for him, according to the testimony of Herodotus, upon his accession to the throne, to remit the tribute that was due to him from all the cities; so he might upon this occasion, out of his abundant joy, make a release to the provinces, and forgive them some of the duties and imposts that they were bound to pay him.-Patrick's Commentary.

Manners, pp. 346, 347.—Ed.

f It was in the first month in the year, when Haman began to cast lots, and the time for the execution of the Jews was, by these lots, delayed until the last month in the year; which plainly shows, That though the lot be cast into the lap, yet the whole disposing thereof is from the Lord,' (Prov. xvi. 33.) For hereby almost a whole year intervened between the design and its execution, which gave time for Mordecai to acquaint queen Es-. ther with it, and for her to intercede with the king for revoking or suspending the decree, and thereby disappointing the couspiracy: for we can hardly think, what Le Clerc suggests, that Haman gave the Jews all this time, that they might make their escape out of the kingdom, and not stay to be slain, which possi

с

A. M. 3475. A. C. 529; OR, ACCORDING TO HALES, A. M. 4947. A. C. 464. EZRA iv. 7—END, EST. NEH. PART OF HAG, ZECH. MAL. Adar, would be most fortunate for his design. Where- I was signed, he sent by posts to all lieutenants, and upon he went to the king, and having insinuated to him, governors of provinces, with strict charge to destroy, "That there were a certain people dispersed all over and cause to be killed, all the Jews, of whatever sex his empire, who called themselves Jews, and who, hav- or condition, both young and old, that were any where ing laws and ordinances of their own, despised all his within their jurisdiction, on the thirteenth of Adar foledicts and injunctions; that their principles, in short, lowing. tended to the disturbance of the good order of his government, and the breach of all uniformity; that, upon these accounts, it was not consistent with the rules of policy to allow them any farther toleration; and therefore be proposed they should be destroyed, and extirpated all out of the empire of Persia; and lest the loss of so many subjects should be thought a diminution of the king's revenue, he proposed to make up the defect out of his own private fortune." The king was easy enough to be wrought upon by this court-minion; who, having obtained his royal consent, a ordered the secretaries of state to form a decree pursuant hereunto, which when it was

bly might bring an odium upon himself, when it came to be known by whose instigation this massacre was committed.-Patrick's and Calmet's Commentaries.

The publication of this horrid decree occasioned an universal grief and lamentation, wherever the Jews inhabited; and in the city of Shushan, which was not well pleased with it, Mordecai in particular having put on sackcloth, and covered his head with ashes, went along the streets, bemoaning his and his countrymen's to a future peace and security of all our lives after."—Jewish Antiq. b. 11, c. 6.

c The first institution of posts is generally ascribed to the Persians; for the kings of Persia, as Diodorus Siculus, (b. xix.) observes, that they might have intelligence of what passed in all the provinces of their vast dominions, placed centinels on eminences, at convenient distances, where towers were built, and these centinels gave notice of public occurrences to one another, with a very loud and shrill voice, by which means news was transmitted from one extremity of the kingdom to the other, with great expedition. But as this could be practised only in the case of general news, which might be communicated to the whole nation, Cyrus, as Xenophon relates, (Cyropæd. b. viii.) set up couriers, places for post-horses on all high-roads, and offices, says our author, they did night and day; so that no rain or hard weather being to stop them, in the judgment of many, they went faster than cranes could fly. The like is said by Herodotus, b. viii. And he acquaints us farther, that Xerxes, in his famous expedition against Greece, planted posts from the Ægean sea to Shushan, at certain distances, as far as a horse could ride with

a In the text it is said, (chap. iii. 10,) And the king took his ring from his hand and gave it unto Haman.' This he did both as a token of affection and honour. With the Persians, for a king to give a ring to any one was a token and bond of the great-where they might deliver their packets to one another. This, est love and friendship imaginable. (Alex, ab Alex. Genial. Dier. b. i. c. 26.) "Mirza Shefleea entertained us with a breakfast more elegant than any of the similar meals to which we had been invited. Just before we were rising to depart, the minister, after having talked much on the hopes which he cherished, that the friendship of the two nations would long subsist, pulled a diamond ring from off his own finger, and placed it on the en-speed, that thereby he might send notice to his capital city of voy's, saying, 'And, that I may not be thought to be insincere in my professions, let me beg of you to accept this as a pledge of my friendship for you; and intreat you to wear it for my sake.' This gift, unlike the generosity of Persian presents, was really handsome; it was a beautiful stone, perfect in all its parts."(Morier's Journey through Persia, p. 149.) It may be this was given to Haman, to seal with it the letters that were or should be written, giving orders for the destruction of the Jews. Among the Romans in aftertimes, when any one was put into the equestrian order, a ring was given to him, for originally none but knights were allowed to wear them. It was sometimes used in appointing a successor in the kingdom; as when Alexander was dying, he took his ring from off his finger, and gave it to Perdiccas, by which it was understood that he was to succeed him.See Macc. vi, 14, 15.—Ed.

¿ The decree itself, according to Josephus, was to this effect: —“The great king Artaxerxes, to the hundred and seven and twenty governors of the provinces, between India and Ethiopia, greeting. Whereas it hath pleased God to give me the command of so many nations, and a dominion over the rest of the world, as large as I myself desire, I being resolved to do nothing that may be tyrannical, or grievous towards my people, and to bear a gentle and easy hand over them, with an eye more especially to the preservation of their peace and liberties, and to settle them in a state of tranquillity and happiness, not to be shaken. All this I have taken into mature deliberation; and being given to understand by my trusty and well beloved friend and counsellor, Haman, a person of a tried faith, prudence, and justice, and whom I esteem above all others, that there is a mixture of a sort of inhuman people among my subjects, that take upon them to govern by their own laws, and to prescribe ways to themselves, in contempt of public order and government; men depraved both in their customs and in their manners, and enemies not only to monarchy, but to the methods of our royal administration. This is therefore to will and require, that upon notice given you by Haman (who is to me as a father) of the persons intended by this my proclamation, you put all the said persons, men, women, and children, to the sword, without any commiseration or favour, in a strict pursuance of my decree. And it is my further command, that you put this in execution upon the thirteenth day of the twelfth month of the present year, to make but one day's work of the destruction of all mine and your enemies, in order

whatever might happen in his army. The Greeks borrowed the use of posts from the Persians; and, in imitation of them, called them ayyagu. Among the Romans, Augustus was the person who set up public posts, who at first were running footsmen, but were afterwards changed into post-chariots and horses, for the greater expedition. Adrian improved upon this; and having reduced the posts to great regularity, discharged the people from the obligation they were under before of furnishing horses and chariots. With the empire the use of posts declined. About the year 807, Charlemagne endeavoured to restore them; but his design was not prosecuted by his successors. In France, Louis XI, set up posts at two leagues' distance through the kingdom. In Germany, count Taxis set them up, and had, for his recompence, in 1616, a grant of the office of postmaster-general to himself and his heirs for ever. Above eight hundred years ago, couriers were set up in the Ottoman empire: and, at this time, there are some among the Chinese; but their appointment is only to carry orders from the king and the governors of provinces, and, in a word, for public affairs and those of the greatest consequence.-Calmet's Dictionary, under the word.

d Not only the Jews, but a great many others in Shushan, might be concerned at this horrid decree, either because they were related to them, or engaged with them in worldly concenis, or perhaps out of mere humanity and compassion to so vast a number of innocent people, now appointed as sheep for the slaughter. They might apprehend likewise that, upon the exe cution of the decree, some sedition or tumult might ensue; that, in so great a slaughter, it was hard to tell who would escape without being killed or plundered, because those who were em ployed in this work would be more mindful to enrich themselves than to observe their orders.—Poole's Annotations; aud Patrick's and Le Clerc's Commentaries.

e The latter Targum, upon the book of Esther, gives us this account of Mordecai's behaviour upon this sad occasion, namely, that in the midst of the streets he made his complaint, saying, "What a heavy decree is this which the king and Haman have passed, not against a part of us, but against us all, to rost us out of the earth!" Whereupon all the Jews flocked about him, are having caused the book of the law to be brought to the gate of Shushan, he being covered with sackcloth, read therein these words out of Deut, iv. 30, 31, When thou art in tribulation

A. M. 3475. A. C. 529; OR. ACCORDING TO HALES, A. M. 4947. A. C. 464. EZRA iv. 7-END, EST. NEH. PART OF HAG. ZECH. MAL. hard fate, even until he came to the palace-gate; which, when the queen understood, and sent to inquire the the cause, he returned her a copy of the king's decree, whereby she might plainly perceive what mischief was intended against all the nation, unless, by a timely intercession with the king, she would endeavour to prevent it.

upon his throne in the inner part of the palace. Upon the first sight of her, he held out his golden sceptre, (a token that he pardoned her presumption and spared her life, and then asked her, what the request was that she had to make to him. At the extension of this favour, she approached nearer, and having touched the end of his sceptre, only desired that he and Haman would come to a banquet which she had prepared for him. Haman, who happened then to be absent, was called to attend the king; and when the king and he were at the banquet, he asked her again concerning her petition, promising that he would grant it her, even were it to extend to half his kingdom: but her request again was no more, than that he and Haman would favour her again, the next day, with their company at the like entertainment, and that then she would not fail to disclose her request.

Esther, at first, excused herself from engaging in this affair, because an ordinance was passed, inhibiting any person, whether man or woman, upon pain of death, from approaching the king's presence, without a special order. But when he returned her in answer, that the decree extended to the whole Jewish nation, without any exception; that if it came to execution, she must expect to escape no more than the rest; that God very probably raised her to her present greatness, on purpose that she might save and protect his people: but that if she neglected to do this, and their deliverance should come some Haman was not a little proud of the peculiar honour other way, then should she, and her father's house, by Hananiah, Mishael, and Azariah, out of the fiery furnace, and the righteous and just judgment of God, most certainly Daniel from the lion's den, so deliver me now out of the hand perish' which so roused her drooping courage, that she of the king, and give me grace and favour in his eyes,' &c. d A sceptre was the ensign of the highest and most absolute sent him word again, that he and all the Jews in Shuauthority; and therefore some have observed, that when Mordeshan should fast for her three days, as she herself in-cai was advanced to the greatest dignity next the king, having tended to do, and offer up their humble supplications to God, that he would prosper her in so hazardous an undertaking, and then she would not fail to address the king, though it were at the utmost peril of her life.

The people fasted as she had enjoined them; and on the third day she dressed herself in her royal apparel, and went toward the room where the king was sitting

and all these things are come upon thee in the latter days, if thou turn to the Lord thy God, and shalt be obedient to his voice (for the Lord thy God is a merciful God), he will not forsake thee, nor destroy thee, nor forget the covenant of thy fathers, which he sware unto them.' After which he exhorted them to fasting, humiliation, and repentance, according to the example of the Ninevites.-Patrick's Commentary.

a Ever since the reign of Dejoces king of Media, Herodotus, (b. i.) informs us, that, for the preservation of royal majesty, it was enacted, "That no one should be admitted into the king's presence; but that, if he had any business with him, he should transact it by the intercourse of his ministers." The custom passed from the Medes to the Persians; and therefore we find it in the same historian, (b. iii.) that after the seven Persian princes had killed the Magian who had usurped the throne, they came to this agreement, that whoever should be elected king, should allow the others to have at all times a ready access to his presence (which is an implication that they had it not before), whenever they should desire it, except only when he was accompanying with any of his wives. This, therefore, was the ancient law of the country, and not procured by Haman, as some imagine: though it cannot be denied, but that the reason of the law❘ at first might be, not only the preservation of the majesty and safety of the king's person, but a contrivance likewise of the great officers of state, that they might engross the king to themselves, by allowing admittance to none but whom they should think proper to introduce.—Poole's Annotations; and Le Clerc's Commentaries.

This is not to be understood, as if the people were to take no manner of sustenance for three days, because few or none could undergo that, but only, either that they should abstain from all delicacies, and content themselves with coarse fare, as Josephus expounds it, or that they should make no set meals of dinner or supper in their families, but eat and drink no more than would suffice to sustain nature, and support them in prayer to God for a blessing upon her undertaking.-Patrick's and Le Clerc's Commentaries.

But first, says the latter Targum, she made a solemn prayer to God, with many tears, as soon as she was dressed, saying, Thou art the great God, the God of Abraham, Isaac, and Jacob, the God of my father Benjamin: as thou didst deliver

the royal robes on, and other ensigns of royal dignity, no mention is made of any sceptre, for that was proper and peculiar to it, was a token of her subjection, and thankfulness for his favour. the king; and the queen's touching, or, as some say, kissing But Josephus has mightily improved upon the story; for he tells us, "that as the queen with her two handmaids approached the room where the king was, leaning gently upon one, and the other bearing up her train, her face being covered with such a blush, as expressed a graceful majesty, but at the same time, some doubtful apprehensions upon her approaching of the king, mounted on his throne, and the sparkling glory of his robes, that were all over embroidered with gold, pearl, and precious stones, she was taken all on a sudden with a trembling at so surprising a sight; aud upon fancying that the king looked upon her as if he were uneasy, and out of humour, she fell into the arms of one of her maids in a direct swoon, This accident, says he, by the intervention of God's holy will and providence, put the king into a fright, for fear she might not come to herself again; so that making what haste he could from his throne, he took her up in his arms, and with the kindest words that could be, gave her this comfort:-That no advantage should be made of the law to her prejudice, though she came without calling, because the decree extended only to subjects; whereas he looked upon her as his companion and partner in the empire."”—Jewish Ant. b. xi. c. 6. e Her intention in desiring thus to entertain the king twice at her banquet, before she made known her petition, was, that thereby she might the more endear herself to him, and dispose him the better to grant her request, for which reason she thought it a piece of no bad policy to invite his first favourite to come along with him. But in the whole matter, the singular providence of God is not a little conspicuous, which so disposed her mind, that the high honour which the king bestowed upon Mordecai the next day, might fall out in the mean time, and so make way for her petition, which would come in very seasonably at the banquet of wine: for as then it was most likely for the king to be in a pleasant humour, so it was most usual for the Persians to enter upon business of state, when they began to drink.-Le Clerc's and Patrick's Commentaries, and Prideaux's Connection, anno 453.

f Athenæus mentions it as a peculiar honour, which no Grecian ever had before or after, that Artaxerxes vouchsafed to invite Timagoras the Cretan to dine even at the table where his relations eat, and to send sometimes a part of what was served up at his own; which some Persians looked upon as a diminu tion of his majesty, and a prostitution of their nation's honour. In the life of Artaxerxes, Plutarch tells us, that none but the king's mother, and his real wife, were permitted to sit at his table; and therefore he mentions it as a condescension in that prince that he sometimes invited his brothers. So that this particular favour was a matter that Haman had some reason to value himself upon.-Le Clerc's Commentary.

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a

which both the king and queen had done him; but upon his return home, seeing Mordecai sitting at the palace gate, and refusing to show him the least obeisance, though he restrained himself at present, yet so moved was he with indignation against him, that when he came home, and related to his family the favours which that day he had received, he could not forbear complaining of the affront and disrespect which Mordecai had put upon him; insomuch, that his wife, and others that were present, advised him to have a gibbet of fifty cubits high instantly erected, and the very next morning to go to the king, and obtain a grant of him to have that insolent fellow hanged upon it.

This project he liked very well, and therefore caused the gibbet to be set up: but when he came to court in the morning, he found that things had taken quite another turn. The king, that very morning, happened to awake sooner than ordinary, and being not able to compose himself to sleep again, he called for the annals of his reign, and ordered a person that was then in waiting to read them to him. The reader went on, until he came to the passage which made mention of Mordecai's discovery of the treason of the two chamberlain's; and when the king upon inquiry was given to understand, that the man, for so signal a service, had received no reward at all, he called unto Haman (who was waiting for admittance upon a quite different intent), and asked him, What it was he would advise him to do to the man, on whom he designed to confer some marks of his favour ?

Haman, who never dreamed but that the person he meant of was himself, was resolved to lay it on thick; and therefore he gave advice, that the royal robe should be brought, which the king, on solemn occasions, was wont to wear; the horse, which was kept for his own riding, and the crown, which was used to be set upon the horse's head, and that, with this robe, the person whom the king thought proper to distinguish should be arrayed, and the chief man in the kingdom appointed to lead his horse by the reins, walking before him in the quality of an officer, and proclaiming, Thus shall it be done to the man whom the king delights to honour,' Take then the horse and the robe,' says the king,' and do all that thou hast mentioned to Mordecai the Jew, who has not been yet rewarded for the discovery of the treason of the two eunuchs that intended to have taken away my life.'

Nothing certainly could cut a proud man more to the

d To form a notion of that height of pride and arrogance to which Haman (who thought all the honours he specified were designed for him) was arrived, we may observe, that, for any one to put on the royal robe, without the privity and consent of the king, was, among the Persians, accounted a capital crime. To which purpose Plutarch, in his life of Artaxerxes, lias related this story:-"That one day, when in hunting, the king hap the king asked him what he should do. Why, put on another, pened to tear his garment, and Tiribazus was telling him of it, says Tiribazus, and give that to me. but then I enjoin you not to wear it. was a good kind of a man enough, but a little weak and silly, adventured to put it on, with all its fine ornaments; and when some of the nobles began to resent it, as a thing not lawful for any subject to do, I allow him, says the king, laughing at the figure he made, to wear the fine trinkets as a woman, and the robe as a madman."-Le Clerc's Commentary.

That I will, says the king,
Tiribazus, however, who

a It may seem a little strange, that so proud a man as Haman was, should not be prompted immediately to avenge himself on Mordecai for his contemptuous usage of him, since he had enough about him, no doubt, who, upon the least intimation of his pleasure, would have done it; and since he, who had interest enough with his prince to procure a decree for the destruction of a whole nation, might have easily obtained a pardon for having killed one obscure and infamous member of it. But herein did the wise and powerful providence of God appear, that it disposed Haman's heart, contrary to his own inclination and interest, instead of employing his power against his enemy, to put fetters, as it were, upon his own hands.-Poole's Annota-boundaries of his kingdom, he is still afraid to handle the bow

tions.

6 That men might at a great distance see him, to the increase of his disgrace (as Haman might think), and that, struck with the greater terror by that spectacle, they might not dare for the future to despise or offend him.-Patrick's Commentary, and Poole's Annotations.

e There was a custom, not unlike this, among the Hebrews, as appears from the history of Solomon, (1 Kings i. 33,) for the person that was to be declared successor to the crown, on the day of his inauguration, to be mounted on the king's horse; and to the like custom among the Persians, it is highly probable that the poet Statius, in his description of a young king succeeding to his father's throne, may allude:-" As an Achemenian youth, on receiving the throne and lands of his ancestors, hangs in oncertainty while deliberating to whom he may entrust the various

and mount his father's steed, and to himself he seems scarce able to bear the load of empire, or as yet to use the badge of majesty.”

-Thebaid. b. viii.

f Commentators are not agreed whether this crown was placed upon the king's head or his horse's. Those who refer it to the king, will have it to be what we call a turban, made of fine c In these diaries (which we now call journals) wherein was white and pure linen, which it was death for any one to put on set down what passed every day, the manner of the Persians was his head, without the king's express order; to which purpose to record the names of those who had done the king any signal Arrian (Alex. Exped. b. vii.) tells us this story:-"That as service. Accordingly Josephus informs us, "That upon the Alexander was sailing on the Euphrates, and his turban hapsecretary's reading these journals, he took notice of such a per-pened to fall off among some reeds, one of the watermen imme son, who had great honours and possessions given him as a re-diately jumped in and swam to it; but as he could not bring it, ward for a glorious and remarkable action; and of such another, back in his hand without wetting it, he put it upon his head, who made his fortune by the bounties of his prince, for his fidel- and so returned with it. Whereupon most historians that have ity; but that, when he came to the particular story of the con- wrote of Alexander (says he) tell us that he gave him a talent spiracy of the two eunuchs against the person of the king, and of silver for this expression of his zeal to serve him, but, at the of the discovery of this treason by Mordecai, the secretary read same time, ordered his head to be struck off, for presuming to it over, and was passing forward to the next, when the king put on the royal diadem." Other commentators are of opinion, stopped him, and asked if that person had any reward given him that this keter, which we render crown, being a word of a large for his service?" &c., which shows indeed a singular providence signification, will equally denote that ornament which the horse of God, that the secretary should read in that very part of the that the king rode wore upon his head. As it must be acknowbook, wherein the service of Mordecai was recorded. But the ledged that this application of the thing agrees better with the latter Targum, to make a thorough miracle of it, tells us, that signification and order of the Hebrew words; with the following when the reader opened the book at the place where mention verses, wherein no mention is made of the keter, but only of the was made of Mordecai, he turned over the leaves, and would robe and the horse to which this crown belonged; and with the have read in another, but that the leaves flew back again to the custom of the Persians, who used to put a certain ornament (in same place where he opened it at first, so that he was forced to Italian called fiocco) upon the head of that horse whereon the read that story to the king.-Patrick's Commentary, and Jew- king was mounted.-Le Clerc's and Patrick's Commentaries, ish Antiq. b. xi. c. 6. ad Pooler: Annotations.

A. M. 3475. A. C. 529; OR, ACCORDING TO HALES, A. M. 4947. A. C. 464. EZRA iv. 7—END, EST. NEH. PART OF HAG. ZECH, MAL. heart, than to be employed in such an office; but the | against him: and when the chamberlain, who had been king's command was positive, so that Haman was forced to do it, how much soever it might go against the grain: and when the irksome ceremony was over, he returned to his house, lamenting the disappointment and great mortification he had met with, in being forced to pay so signal an honour to his most hated enemy. But while he was relating this to his family, and they thereupon expressing some uneasy apprehensions, as if this were a very bad omen, one of the queen's chamberlains came to his house to hasten him to the banquet; and, having seen the gallows which had been set up the night before, he fully informed himself of the intent for which it was prepared.

to call him to the banquet, acquainted the king of the gallows which he had prepared for Mordecai, who had saved the king's life, he gave immediate orders, that he should be hanged thereon (which accordingly was done), and his whole estate given to the queen, whereof she appointed Mordecai her steward. At the same time she informed the king of her near relation to Mordecai; so that he took him into his royal favour, advanced him to great power, riches, and dignity in the empire, and made him keeper of his signet, in the same manner as | Haman had been before.

bind his hands, muffle his head, hang him on the fatal tree.”—

ED.

But though Haman was thus removed, yet the decree which he had procured remained still in full force; nor When the king and Haman were set down to the could it be repealed, because the laws of the Medes entertainment, the king asked Esther again, what her re- and Persians were such, that nothing written in the quest was; renewing his promise, that he would not fail king's name, and signed with the royal signet, could be to grant it her, even though it extended to the half of reversed. All therefore that the king could do, upon his kingdom. 'But my petition, O king,' says she, is the queen's second petition, to have the decree cancelonly for my own life, and the life of my people, because led, was to grant the Jews, by another e decree, such a there is a design laid against us, not to make us bond- power to defend themselves against all that should asmen and bond-women (for then I should have been si-sault them on the day when the former decree was to lent), but to slay and destroy us all. If therefore I have found favour in thy sight, O king, let my life and the life of my people be given at my request.' At this the king asking, with some commotion, who it was that durst do any such thing? the Haman then present, she told him, was the contriver of all the plot: whereupon the king rising up from the banquet in a passion, into the garden adjoining; and Haman, taking this opportunity, fell prostrate on the bed where the queen was sitting, to supplicate his life; but the king, coming in the mean time, and seeing him in this posture, What, will he ravish the queen before my eyes!' cried out aloud whereupon those that were in waiting came and covered his face, as a token of the king's indignation

6

a went

a Partly as disdaining the company of so audacious and ungrateful a person; partly to cool and allay his spirit, boiling and struggling with such a variety of passions; and partly to consider within himself the heinousness of Haman's crime, the mischief which himself had like to have done by his own rashness, and what punishment was fit to be inflicted on so vile a miscreant. -Patrick's Commentary, and Poole's Annotations.

It was a custom of the Persians, as well as other nations, to sit, or rather to lie upon beds, when they ate or drank; and therefore, when Haman fell down as a supplicant at the feet of Esther, and (as the manner was among the Greeks and Romans, and not improbably among the Persians) embraced her knees, the king might pretend that he was offering violence to the queen's chastity. Not that he believed that this was his intention, but, in his furious passion, he turned every thing to the worst sense, and made use of it to aggravate his crime.-Patrick's Commentary.

e The majesty of the kings of Persia did not allow malefactors to look at them. As soon as Haman was so considered, his face was covered. Some curious correspondent examples are collected together in Poole's Synopsis, in loc. From Pococke we find the custom still continues. Speaking of the artifice by which an Egyptian bey was taken off, he says, (Travels, vol. ii. p. 179) "A man being brought before him like a malefactor just taken, with his hands behind him as if tied, and a napkin put over his head, as malefactors commonly have, when he came into his presence, suddenly shot him dead."- Harmer, vol. ii. p. 96. This custom may be traced among the Romans in the punishment of a patricide, who, when convicted, was immediately hooded, as unworthy of the common light, (Kennett's Rom. Antiq. part ii. b. 3, c. 20, p. 146,) and in that form of proBouncing sentence on a criminal ascribed by Cicero (Pro Caio Rabirio, c. iv.) to Tarquinius Superbus. "Go, officer,

d Josephus indeed tells us, that he died on the cross: but others have observed, that crucifixion was not a Persian punishment; and Salmasius (in his book de Cruce) shows that it was the manner of the Persians first to cut off the heads of malefactors, and then to hang them on a gibbet. However this be, "I cannot pass over the wonderful harmony of providence," says Josephus, "without a remark upon the almighty power, and the admirable justice and wisdom of God, not only in bringing Haman to his deserved punishment, but entrapping him in the very same snare that he had laid for another, and turning a malicious invention upon the head of the inventor." Neither is there any law more just, than to ensnare the murderer by his own artifice.—Antiq. b. xi, c. 6.

e Josephus has given us a true copy, as he says, of this decree, or, as he calls it, of the letters which Artaxerxes sent to the magistrates of all the nations that lie between India and Ethiopia, under the command of a hundred and seven and twenty princes:-"Wherein he represents the abuse which favourites are wont to make of their power and credit with their prince, by insulting their inferiors, by flying in the face of those that raised them, and, to gratify their resentments, calumniating the innocent, and putting honest men in danger of their lives: wherein he makes mention of the uncommon favours and honours which he had bestowed upon Haman, the Amalekite, who had, notwithstanding, taken measures to supplant him of his kingdom, to destroy Mordecai, the preserver of his life, together with his dearest wife the queen, and to extirpate the whole nation of Jews, who were good and peaceable subjects, and worshippers of that God to whom he was indebted for the possession and preservation of his empire: wherein he acquaints them, that for these wicked and treasonable practices, having caused him and his whole family to be executed before the gates of Susa, his royal pleasure, by these presents, was that they should not only discharge the Jews from all the pains and penalties to which they are made liable by his letters which Haman had sent them; but that they should likewise aid and assist them in vindicating themselves upon those that spitefully and injuriously oppressed them; and wherein he tells them, that whereas the time appointed for the utter destruction of these people, was to have been on the thirteenth day of the month Adar, his further pleasure was, that the same month and day should be employed in their rescue and deliverance; and that if any person, either by disobedience or neglect, should act in any thing contrary to the terror of this his imperial command, he should be liable to military execution by fire and sword.'

f It might be presumed that some, out of hatred to the Jews might be inclinable to obey Haman's decree: for though he himself was gone, yet it cannot be imagined, that all the friends and creatures that he had made perished with him. He might have