CHAPTER 3
. HAMAN,
ADVANCED BY THE KING,
AND DESPISED BY
MORDECAI, SEEKS
REVENGE ON ALL
THE JEWS.
1. After these things did king
Ahasuerus promote Haman . . . set his seat above all the princes—that
is, raised him to the rank of vizier, or prime confidential minister,
whose pre-eminence in office and power appeared in the elevated state
chair appropriated to that supreme functionary. Such a distinction in
seats was counted of vast importance in the formal court of Persia.
2. all the king's servants, that
were in the king's gate, bowed, and reverenced Haman—Large
mansions in the East are entered by a spacious vestibule, or gateway,
along the sides of which visitors sit, and are received by the master
of the house; for none, except the nearest relatives or special
friends, are admitted farther. There the officers of the ancient king
of Persia waited till they were called, and did obeisance to the
all-powerful minister of the day.
But Mordecai bowed not, nor
did him reverence—The obsequious homage of prostration not
entirely foreign to the manners of the East, had not been claimed by
former viziers; but this minion required that all subordinate
officers of the court should bow before him with their faces to the
earth. But to Mordecai, it seemed that such an attitude of profound
reverence was due only to God. Haman being an Amalekite, one of a
doomed and accursed race, was, doubtless, another element in the
refusal; and on learning that the recusant was a Jew, whose
nonconformity was grounded on religious scruples, the magnitude of
the affront appeared so much the greater, as the example of Mordecai
would be imitated by all his compatriots. Had the homage been a
simple token of civil respect, Mordecai would not have refused it;
but the Persian kings demanded a sort of adoration, which, it is well
known, even the Greeks reckoned it degradation to express. As Xerxes,
in the height of his favoritism, had commanded the same honors to be
given to the minister as to himself, this was the ground of
Mordecai's refusal.
7. In the first month . . . they
cast Pur, that is, the lot—In resorting to this method of
ascertaining the most auspicious day for putting his atrocious scheme
into execution, Haman acted as the kings and nobles of Persia have
always done, never engaging in any enterprise without consulting the
astrologers, and being satisfied as to the lucky hour. Vowing revenge
but scorning to lay hands on a single victim, he meditated the
extirpation of the whole Jewish race, who, he knew, were sworn
enemies of his countrymen; and by artfully representing them as a
people who were aliens in manners and habits, and enemies to the rest
of his subjects, he procured the king's sanction of the intended
massacre. One motive which he used in urging his point was addressed
to the king's cupidity. Fearing lest his master might object that the
extermination of a numerous body of his subjects would seriously
depress the public revenue, Haman promised to make up the loss.
9. I will pay ten thousand talents
of silver . . . into the king's treasuries—This sum, reckoning
by the Babylonish talent, will be about £2,119,000; but estimated
according to the Jewish talent, it will considerably exceed
£3,000,000, an immense contribution to be made out of a private
fortune. But classic history makes mention of several persons whose
resources seem almost incredible.
10. the king took his ring from his
hand, and gave it unto Haman—There was a seal or signet in the
ring. The bestowment of the ring, with the king's name and that of
his kingdom engraven on it, was given with much ceremony, and it was
equivalent to putting the sign manual to a royal edict.
12-15. Then were the king's scribes
called . . . and there was written—The government secretaries
were employed in making out the proclamation authorizing a universal
massacre of the Jews on one day. It was translated into the dialects
of all the people throughout the vast empire, and swift messengers
were sent to carry it into all the provinces. On the day appointed,
all Jews were to be put to death and their property confiscated;
doubtless, the means by which Haman hoped to pay his stipulated
tribute into the royal treasury. To us it appears unaccountable how
any sane monarch could have given his consent to the extirpation of a
numerous class of his subjects. But such acts of frenzied barbarity
have, alas! been not rarely authorized by careless and voluptuous
despots, who have allowed their ears to be engrossed and their policy
directed by haughty and selfish minions, who had their own passions
to gratify, their own ends to serve.
15. the king and Haman sat down to
drink; but the city Shushan was perplexed—The completeness of
the word-painting in this verse is exquisite. The historian, by a
simple stroke, has drawn a graphic picture of an Oriental despot,
wallowing with his favorite in sensual enjoyments, while his
tyrannical cruelties were rending the hearts and homes of thousands
of his subjects.
CHAPTER 3
. HAMAN, ADVANCED BY THE KING, AND DESPISED BY MORDECAI, SEEKS REVENGE ON ALL THE JEWS.
1. After these things did king Ahasuerus promote Haman . . . set his seat above all the princes—that is, raised him to the rank of vizier, or prime confidential minister, whose pre-eminence in office and power appeared in the elevated state chair appropriated to that supreme functionary. Such a distinction in seats was counted of vast importance in the formal court of Persia.
2. all the king's servants, that were in the king's gate, bowed, and reverenced Haman—Large mansions in the East are entered by a spacious vestibule, or gateway, along the sides of which visitors sit, and are received by the master of the house; for none, except the nearest relatives or special friends, are admitted farther. There the officers of the ancient king of Persia waited till they were called, and did obeisance to the all-powerful minister of the day.
But Mordecai bowed not, nor did him reverence—The obsequious homage of prostration not entirely foreign to the manners of the East, had not been claimed by former viziers; but this minion required that all subordinate officers of the court should bow before him with their faces to the earth. But to Mordecai, it seemed that such an attitude of profound reverence was due only to God. Haman being an Amalekite, one of a doomed and accursed race, was, doubtless, another element in the refusal; and on learning that the recusant was a Jew, whose nonconformity was grounded on religious scruples, the magnitude of the affront appeared so much the greater, as the example of Mordecai would be imitated by all his compatriots. Had the homage been a simple token of civil respect, Mordecai would not have refused it; but the Persian kings demanded a sort of adoration, which, it is well known, even the Greeks reckoned it degradation to express. As Xerxes, in the height of his favoritism, had commanded the same honors to be given to the minister as to himself, this was the ground of Mordecai's refusal.
7. In the first month . . . they cast Pur, that is, the lot—In resorting to this method of ascertaining the most auspicious day for putting his atrocious scheme into execution, Haman acted as the kings and nobles of Persia have always done, never engaging in any enterprise without consulting the astrologers, and being satisfied as to the lucky hour. Vowing revenge but scorning to lay hands on a single victim, he meditated the extirpation of the whole Jewish race, who, he knew, were sworn enemies of his countrymen; and by artfully representing them as a people who were aliens in manners and habits, and enemies to the rest of his subjects, he procured the king's sanction of the intended massacre. One motive which he used in urging his point was addressed to the king's cupidity. Fearing lest his master might object that the extermination of a numerous body of his subjects would seriously depress the public revenue, Haman promised to make up the loss.
9. I will pay ten thousand talents of silver . . . into the king's treasuries—This sum, reckoning by the Babylonish talent, will be about £2,119,000; but estimated according to the Jewish talent, it will considerably exceed £3,000,000, an immense contribution to be made out of a private fortune. But classic history makes mention of several persons whose resources seem almost incredible.
10. the king took his ring from his hand, and gave it unto Haman—There was a seal or signet in the ring. The bestowment of the ring, with the king's name and that of his kingdom engraven on it, was given with much ceremony, and it was equivalent to putting the sign manual to a royal edict.
12-15. Then were the king's scribes called . . . and there was written—The government secretaries were employed in making out the proclamation authorizing a universal massacre of the Jews on one day. It was translated into the dialects of all the people throughout the vast empire, and swift messengers were sent to carry it into all the provinces. On the day appointed, all Jews were to be put to death and their property confiscated; doubtless, the means by which Haman hoped to pay his stipulated tribute into the royal treasury. To us it appears unaccountable how any sane monarch could have given his consent to the extirpation of a numerous class of his subjects. But such acts of frenzied barbarity have, alas! been not rarely authorized by careless and voluptuous despots, who have allowed their ears to be engrossed and their policy directed by haughty and selfish minions, who had their own passions to gratify, their own ends to serve.
15. the king and Haman sat down to drink; but the city Shushan was perplexed—The completeness of the word-painting in this verse is exquisite. The historian, by a simple stroke, has drawn a graphic picture of an Oriental despot, wallowing with his favorite in sensual enjoyments, while his tyrannical cruelties were rending the hearts and homes of thousands of his subjects.