among them had renounced their idolatry and adopted the faith of the Hebrews, they formed so overwhelming a majority in the population, that the Jews, now more jealously watchful than ever for the purity of their race, would not recognise the so-called Samaritans as a people of Jewish descent. Thus were sown the seeds of an animosity almost without parallel in history for implacable violence. An occasion for open rupture was at hand.

When the Samaritans heard that the Jews had commenced to rebuild the Temple, they sent this message to Zerubbabel and to the other chiefs: Let us build with you, for we seek your God as you do, and we sacrifice to Him since the days of Esar-haddon, king of Assur, who brought us hither.' But Zerubbabel sent back this answer: You have nothing to do with us to build a House to our God; but we ourselves together will build to the Lord God of Israel, as king Cyrus, the king of Persia, has commanded us.' Thus the hidden spark of bitterness was kindled into a blazing flame. The Samaritans, deeply wounded and hurt, determined to take their revenge by frustrating, if possible, the completion of the Temple. They sent a letter to Cyrus, pointing out that it was by no means in his interest to allow the rebuilding of Jerusalem and the Temple, as the Jews, ever bent upon mutiny and rebellion, would then surely refuse the payment of taxes and imposts, and renounce their allegiance to Persia. The sinister letter had the desired effect. Cyrus interdicted the continuance of the work, which was suspended during the remainder of his reign as well as during that of his cruel successor Cambyses, down to the second year of Darius Hystaspis (520). However, this monarch, well disposed towards the Jews, repealed the prohibition of his predecessors, raised Daniel to a post of eminence, and granted new privileges to the Jews, who at once resumed the long-deferred task. Encouraged by watchful

and ardent patriots, such as the prophets Haggai and Zechariah, they displayed a zeal which soon manifested itself by great results. The Persian satrap, seeing the rapid progress of the work, thought it his duty to report upon it to Darius, and to request his decision. The king, finding that an edict of Cyrus, issued in the first year of his reign, had authorised the restoration of the Temple, not only confirmed the permission, but commanded his satrap to supply the Jews with subsidies towards the building expenses from the public revenue, and to give them cattle for their national sacrifices, together with wheat and salt, wine and oil. When the messengers arrived in Jerusalem with this reply, fresh enthusiasm was roused, and the prophets repeating their admonitions whenever the people's zeal flagged, the work was perseveringly carried on.'

At last, in the sixth year of Darius's reign (516), in the twelfth month (Adar), the holy edifice was completed. Of its size and structure we have no further description than these few details: The height thereof was sixty cubits, and the breadth thereof sixty cubits; with three rows of great stones, and a row of new timber.' It was probably built upon the same model as the first Temple, only of less costly and splendid materials. It wanted, moreover, not only the glittering porch hung round with its forty shields of gold, but, what was more important, the Ark of the Covenant with the tablets of the Law and the blooming staff of Aaron. Yet as it stood there, complete in all its parts, the Jews looked upon it with just pride, for great had been the difficulties under which the enterprise had been accomplished. It was dedicated with becoming solemnity and rejoicing, and with numerous sacrifices. The priests and Levites were installed in their various

See on Haggai and Zechariah in vol. ii. pp. 169–189.

offices and functions in accordance with the Mosaic precepts. In the next month (Nisan), the Feast of Passover was celebrated with feelings of deep gratitude for the important advance that had been made towards re-establishing a theocratic commonwealth.

154. THE HISTORY OF ESTHER.

[BOOK OF ESTHER.]

During the long reign of Darius, the Jews, both those who had returned to Palestine and those who had settled in the eastern countries, lived in peace and unmolested security. When Darius died (485), he was succeeded by his son Xerxes, whom we find mentioned in the Bible by the name of Ahasverus. According to Greek historians, Xerxes was a most unworthy successor of the great Cyrus: enervated by luxury from his youth, surrounded by base flatterers, immoderately vain of his tall and fair person, he was the type of the eastern despot, utterly regardless of everything but the gratification of his humour, whimsical, headstrong, fond of pomp and pageantry, yet cowardly and incapable of understanding heroism in others. Who can fail to recognise in the Ahasverus of the Book of Esther the weak and capricious Xerxes of the Greek and Persian wars?

In the third year of his reign (482) so relates the Book of Esther--Ahasverus, then residing in the royal capital of Susa, invited all his princes, nobles, and high officials to a splendid feast which was to last for one hundred and eighty days. At this banquet the wealth of the wealthiest of all ancient courts was gorgeously displayed. Afterwards the great king entertained for seven days all the people of Susa in the garden houses of his palace. The banqueting hall was hung round with curtains of

various colours, fastened by means of cords and silver rings to large marble pillars; the pavement consisted of marble and alabaster slabs, inlaid with pearls and tortoiseshells, and the couches upon which the guests reclined were of gold and silver. The choicest wines were abun

dantly supplied in drinking vessels of varied and exquisite design, and all of pure gold. At the same time, the queen Vashti gave a feast for all the women of her household. On the seventh day, Ahasverus, flushed and elated, sent for his queen, in defiance of all Eastern notions of propriety; for he wished to see how the people admired her beauty. Vashti shrank from leaving the seclusion of her own chambers and from appearing in public, and she declined to comply with the king's request. Ahasverus was enraged, and upon asking the counsel of his wise. men, he was recommended to repudiate the disobedient Vashti, to dismiss her from his palace, and to choose a worthier queen; lest, said his advisers, other women should follow her refractory example, and there arise contempt and dissension in every household of the empire. This foolish advice was approved of by the king; the modest Vashti was discarded, and in order to assert the superiority of husbands over their wives, a decree was published throughout the one hundred and twenty-seven provinces of the Persian monarchy, that 'every man should bear rule in his own house.'

Not long afterwards, the attention of Xerxes was absorbed by his great expedition against the Greeks, rendered ever memorable by the battles of Thermopyla and Salamis, of Platææ and Mycale (480 and 479). But after his return from this disastrous campaign, preparations were made for selecting a successor to Vashti. From all parts of his vast empire the most beautiful maidens were brought to the capital Susa, and from them the king was to make his choice. There lived at that time in the

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royal city a Jew of the name of Mordecai, who belonged to the tribe of Benjamin, and whose family had, in the time of king Jehoiachin, been carried away to Babylon by Nebuchadnezzar. Mordecai had adopted his orphan cousin, a maiden of surpassing beauty. Her Hebrew name was Hadassah (Myrtle), but by the Persians she was called Esther (Star). She was brought to the royal palace with the other young maidens, yet by Mordecai's injunction she concealed her Jewish origin. Her grace and beauty charmed Ahasverus; he chose her for his wife, placed the royal crown upon her head, and surrounded her with all the luxury and magnificence of a Persian queen (478). The marriage was celebrated with the lavish pomp and public festivities befitting the occasion.

Esther had not long been proclaimed queen, when Mordecai, who came daily into the court of the palace, discovered a conspiracy against the king's life, originated by two of his chamberlains; he revealed the plot to Esther, who in her turn related it to the king in Mordecai's name. The crime was proved, and the traitors suffered death upon the gallows. In accordance with custom, all these events were duly chronicled and preserved in the royal archives.

Amongst the courtiers of Ahasverus, Haman, probably a man of distinguished family, was a special favourite. He was raised high above all other officials, and a royal decree was issued that all the king's servants should prostrate themselves before him. Mordecai, who bowed down before God alone, firmly refused to comply with the edict. Haman, both vain and vindictive, was enraged, and when he learnt Mordecai's Hebrew descent, he resolved to take revenge not only upon him but upon his entire nation. Confident of his absolute influence over the weak king, he addressed him in these words: 'There is a certain people scattered and isolated among the