King Assuerus maketh a great feast. Queen Vasthi being sent for refuseth to come: for which disobedience she is deposed.
King Assuerus celebrateth a great banket to shew his glorie, 10. calleth quene Vasthi therto. who refusing to come, is by aduise of his counsel deposed.
1In the days of Assuerus, who reigned from India to Ethiopia over a hundred and twenty seven provinces:A' tempi del re Assuero, il quale regnò dall'India sino all'Etiopia sopra cento ventisette provincie,IN the daies of Assuerus, who reigned from India vnto Aethiopia ouer an hundred twentie seuen prouinces:In diebus Assueri, qui regnavit ab India usque Æthiopiam super centum viginti septem provincias, 2When he sat on the throne of his kingdom, the city Susan was the capital of his kingdom.Quando egli si assise sul trono del suo reame, la città capitale del suo impero fu Susa.when he sate in the throne of his kingdō, the citie Susá was in the begynning of his kingdom.quando sedit in solio regni sui, Susan civitas regni ejus exordium fuit. 3Now in the third year of his reign he made a great feast for all the princes, and for his servants, for the most mighty of the Persians, and the nobles of the Medes, and the governors of the provinces in his sight,Egli adunque l'anno terzo del suo regno fece in sua presenza un gran convito a tutti i principi, e a tutti i suoi cortigiani, ai più valorosi Persiani, e ai principali tra i Medi, e ai prefetti delle Provincie,In the third yeare therfore of his empyre he made a great feast to al the princes, and to his seruantes, to the most valiant of the Persians, and the nobles of the Medes, and the rulers of the prouinces in his sight,Tertio igitur anno imperii sui fecit grande convivium cunctis principibus et pueris suis, fortissimis Persarum, et Medorum inclytis, et præfectis provinciarum coram se, 4That he might shew the riches of the glory of his kingdom, and the greatness, and boasting of his power, for a long time, to wit, for a hundred and fourscore days.(Per dar a conoscere la dovizia, e la magnificenza del suo regno, e la grandezza, e il fasto di sua possanza); convito di molto tempo, cioè di centoottanta giorni.that he might shew the riches of the glorie of his kingdom, and the greatnes, & vaunting of his might, a great time, to witte, an hundred & foure score dayes.ut ostenderet divitias gloriæ regni sui, ac magnitudinem atque jactantiam potentiæ suæ, multo tempore, centum videlicet et octoginta diebus. 5And when the days of the feast were expired, he invited all the people that were found in Susan, from the greatest to the least: and commanded a feast to be made seven days in the court of the garden, and of the wood, which was planted by the care and the hand of the king.E quando fu sul finire il tempo di questo convito, egli invitò tutto il popolo, che trovavasi in Susa, grandi, e piccoli, e comandò, che si ammannisse un convito nell'atrio del giardino, e del bosco, il quale era stato piantato da mano regia, e con magnificenza da re.And when the daies of the feast were accomplished, he inuited al people, that was found in Susan, from the greatest to the least: and commanded seuen daies a feast to be prepared in the entrance of the garden, and of the wood, which was planted with royal garnishing and with hand.Cumque implerentur dies convivii, invitavit omnem populum, qui inventus est in Susan, a maximo usque ad minimum: et jussit septem diebus convivium præparari in vestibulo horti, et nemoris quod regio cultu et manu consitum erat.
6And there were hung up on every side sky coloured, and green, and violet hangings, fastened with cords of silk, and of purple, which were put into rings of ivory, and were held up with marble pillars. The beds also were of gold and silver, placed in order upon a floor paved with porphyry and white marble: which was embellished with painting of wonderful variety.E pendevano da tutti i lati le tende di color celeste, e bianco, e di giacinto sostenute da funi di bisso, e di scarlatto passate in anelli di avorio, e attaccate alle colonne di marmo: e insiememente i letti di oro, e di argento erano posti ordinatamente sopra il pavimento lastricato di smeraldi, e di marmo di Paros, e pitturato con varietà ammirabile.And there hong on euerie side hangings of skie colour, and grene, and hyacinthine colour, held vp with cordes of silke, and of purple, which were put into rings of yuorie, and were held vp with marble pillers. Beddes also of gold and siluer, were placed in order vpon the floore paued with the emerauld, and the touch stone: which paynting adorned with meruelous varietie.Et pendebant ex omni parte tentoria ærii coloris et carbasini ac hyacinthini, sustentata funibus byssinis atque purpureis, qui eburneis circulis inserti erant, et columnis marmoreis fulciebantur. Lectuli quoque aurei et argentei, super pavimentum smaragdino et pario stratum lapide, dispositi erant: quod mira varietate pictura decorabat. 7And they that were invited, drank in golden cups, and the meats were brought in divers vessels one after another. Wine also in abundance and of the best was presented, as was worthy of a king’s magnificence.E i convitati beveano in tazze d'oro, e in vasi sempre differenti erano portate le vivande: il vino ancora, che si mesceva (come si conveniva alla magnificenza del re) era squisito, e in gran copia.And they that were inuited, dranke in golden cuppes, and the meates were brought in change of vessels. Wine also plenteous and the best was set downe, as was worthie of a kings magnificence.Bibebant autem qui invitati erant aureis poculis, et aliis atque aliis vasis cibi inferebantur. Vinum quoque, ut magnificentia regia dignum erat, abundans, et præcipuum ponebatur. 8Neither was there any one to compel them to drink that were not willing, but as the king had appointed, who set over every table one of his nobles, that every man might take what he would.E nissuno forzava a bere chi non voleva; ma ciascuno ne prendeva quanto gli pareva, secondo l'ordine del re il quale avea preposto ad ogni tavola uno de' suoi grandi.Neither was there that compelled them to drinke that would not, but as the king had appointed, making ech of his princes ouerseer of euerie table, that euerie man might take what he would.Nec erat qui nolentes cogeret ad bibendum, sed sicut rex statuerat, præponens mensis singulos de principibus suis ut sumeret unusquisque quod vellet. 9Also Vasthi the queen made a feast for the women in the palace, where king Assuerus was used to dwell.Similmente la regina Vasthi fece un convito alle donne nel palazzo, dove il re Assuero soleva dimorare.Vasthi also the queene made a feast for the wemen in the palace, where king Assuerus had accustomed to remayne.Vasthi quoque regina fecit convivium feminarum in palatio, ubi rex Assuerus manere consueverat.
10Now on the seventh day, when the king was merry, and after very much drinking was well warmed with wine, he commanded Mauman, and Bazatha, and Harbona, and Bagatha, and Abgatha, and Zethar, and Charcas, the seven eunuchs that served in his presence,Or il settimo giorno essendo il re più allegro del solito, ed essendo pel troppo bere riscaldato dal vino, ordinò ai sette eunuchi Maumau, e Bazatha, e Harbona, e Bagatha, e Abgatha, e Zetar, e Charchas, i quali gli stavano attorno servendolo,Therfore the seuenth day, when the king was merier, and after very much drinking was wel warmed with wine, he commanded M•umam, and Bazatha, and Harbona, and Bagatha, and Abgatha, and Zethar, and Charchas, the seuen eunuches, that ministred in his sight,Itaque die septimo, cum rex esset hilarior, et post nimiam potationem incaluisset mero, præcepit Maumam, et Bazatha, et Harbona, et Bagatha, et Abgatha, et Zethar, et Charchas, septem eunuchis qui in conspectu ejus ministrabant, 11To bring in queen Vasthi before the king, with the crown set upon her head, to shew her beauty to all the people and the princes: for she was exceeding beautiful.Che conducesser davanti a se la regina Vasthi col diadema in capo, per far vedere a tutto il popolo, e ai signori la sua bellezza; perocché ella era bella sommamente.that they should bring in queene Vasthi before the king, the crowne set vpon her head, that he might shew her beautie to al the peoples and princes: for she was exceding beautiful.ut introducerent reginam Vasthi coram rege, posito super caput ejus diademate, ut ostenderet cunctis populis et principibus pulchritudinem illius: erat enim pulchra valde. 12But she refused, and would not come at the king’s commandment, which he had signified to her by the eunuchs. Whereupon the king, being angry, and inflamed with a very great fury,Ed ella disse di no: e con tutto il comando del re intimatole dagli eunuchi non si degnò di andare: per la qualcosa sdegnato il re, e acceso di terribil furore,Who refused, and contemned to come at the kings commandment, which he had commanded by the eunuches. Wherupon the king being wrath, and chaffed with exceding furie, (Quæ renuit, et ad regis imperium quod per eunuchos mandaverat, venire contempsit. Unde iratus rex, et nimio furore succensus, 13Asked the wise men, who according to the custom of the kings, were always near his person, and all he did was by their counsel, who knew the laws, and judgments of their forefathers:Interrogò i sapienti (i quali secondo, il costume dei re stavan sempre intorno a lui, e col consiglio de' quali faceva tutte le cose, essendo essi informati delle leggi, e de' costumi de' maggiori;asked the wisemen, which after the manner of a king were alwayes present with him, and he did al thinges by their counsel, which knew the lawes, and rightes of the elders:interrogavit sapientes, qui ex more regio semper ei aderant, et illorum faciebat cuncta consilio, scientium leges, ac jura majorum
14(Now the chief and nearest him were, Charsena, and Sethar, and Admatha, and Tharsis, and Mares, and Marsana, and Mamuchan, seven princes of the Persians and of the Medes, who saw the face of the king, and were used to sit first after him:)Or i principali, e più vicini a lui erano Charsena, e Sethar, e Adamatha, e Tharsis, e Mares, e Marsana, e Mamuchan, sette signori Persiani, e Medi, i quali vedevano la faccia del re, e solevano sedere a' primi posti dopo di lui).(and the chiefe and nearest him were, Charsena, and Sethar, and Admatha, and Tharsis, and Mares, and Marsana, and Mamuchan, seuen dukes of the Persians, and of the Medes, which saw the face of the king, and were wont to sitt first after him)(erant autem primi et proximi, Charsena, et Sethar, et Admatha, et Tharsis, et Mares, et Marsana, et Mamuchan, septem duces Persarum, atque Medorum, qui videbant faciem regis, et primi post eum residere soliti erant): 15What sentence ought to pass upon Vasthi the queen, who had refused to obey the commandment of king Assuerus, which he had sent to her by the eunuchs?A qual pena dovesse soggiacere la regina Vasthi, la quale non avea voluto ubbidire al comando del re fattole per mezzo degli eunuchi.to what sentence Vasthi the queene should be subiect, that would not do Assuerus the kings commandment, which he had commanded by •he eunuches.cui sententiæ Vasthi regina subjaceret, quæ Assueri regis imperium, quod per eunuchos mandaverat, facere noluisset. 16And Mamuchan answered, in the hearing of the king and the princes: Queen Vasthi hath not only injured the king, but also all the people and princes that are in all the provinces of king Assuerus.E Mamuchan alla presenza del re, e dei principi rispose: La regina Vasthi ha offeso non solo il re, ma anche tutti i popoli, e i signori, che sono in tutte le Provincie del re Assuero.And Mamuchan answered, the king hearing, and the princes: Queene Vasthi hath not only hurt the king, but also al peoples, and princes, that are in al the prouinces of king Assuerus.Responditque Mamuchan, audiente rege atque principibus: Non solum regem læsit regina Vasthi, sed et omnes populos et principes qui sunt in cunctis provinciis regis Assueri. 17For this deed of the queen will go abroad to all women, so that they will despise their husbands, and will say: King Assuerus commanded that queen Vasthi should come in to him, and she would not.Imperocché quello, che ha fatto la regina si saprà da tutte le donne, onde queste disprezzeranno i loro mariti, e diranno: Il re Assuero ha comandato, che la regina Vasthi si presentasse a lui, ed ella ha disubbidito.For the word of the queene wil goe forth to al wemen, that they wil contemne their husbands, and wil say: King Assuerus commanded that the queene Vasthi should come in to him, and she would not.Egredietur enim sermo reginæ ad omnes mulieres, ut contemnant viros suos, et dicant: Rex Assuerus jussit ut regina Vasthi intraret ad eum, et illa noluit.
18And by this example all the wives of the princes of the Persians and the Medes will slight the commandments of their husbands: wherefore the king’s indignation is just.E su questo esempio tutte le mogli dei principi Persiani, e Medi non faran conto degli ordini de' mariti: per la qual cosa giusto è lo sdegno del re.And by this example al the wiues of the princes of the Persians and the Medes, wil little esteeme the commandmentes of their husbandes: wherfore the kings indignation is iust.Atque hoc exemplo omnes principum conjuges Persarum atque Medorum parvipendent imperia maritorum: unde regis justa est indignatio. 19If it please thee, let an edict go out from thy presence, and let it be written according to the law of the Persians and of the Medes, which must not be altered, that Vasthi come in no more to the king, but another, that is better than her, be made queen in her place.Se così a te piace, sia pubblicato da te un editto, e sia scritto secondo la legge de' Persiani, e de' Medi (la quale non è lecito, che sia trasgredita), che la regina Vasthi non comparisca mai più dinanzi al re, ma il suo diadema lo abbia un'altra migliore di lei.If it please thee, let an edict goe forth from thy face, and let it be written according to the law of the Persians and of Medes, which is not lawful to be transgressed, that Vasthi come in no more to the king, but an other, that is better then she, take her kingdome.Si tibi placet, egrediatur edictum a facie tua, et scribatur juxta legem Persarum atque Medorum, quam præteriri illicitum est, ut nequaquam ultra Vasthi ingrediatur ad regem, sed regnum illius altera, quæ melior est illa, accipiat. 20And let this be published through all the provinces of thy empire, (which is very wide,) and let all wives, as well of the greater as of the lesser, give honour to their husbands.E questo si notifichi in tutte le Provincie del tuo impero quanto egli è vasto, e tutte le mogli e de' grandi, ed e' piccoli onoreranno i loro mariti.And let this be published into al the empire of thy prouinces (which is most large) and let al the wiues, as wel of the greater as of the lesser geue honour to their husbandes.Et hoc in omne (quod latissimum est) provinciarum tuarum divulgetur imperium, et cunctæ uxores, tam majorum quam minorum, deferant maritis suis honorem. 21His counsel pleased the king, and the princes: and the king did according to the counsel of Mamuchan.Il consiglio di lui piacque al re, e ai principi, e il re fece come avea detto Mamuchan.His counsel pleased the king, and the princes: and the king did according to the counsel of Mamuchan,Placuit consilium ejus regi et principibus: fecitque rex juxta consilium Mamuchan,
22And he sent letters to all the provinces of his kingdom, as every nation could hear and read, in divers languages and characters, that the husbands should be rulers and masters in their houses: and that this should be published to every people.E scrisse lettere a tutte le provincie del suo impero in diverse lingue, e caratteri, affinchè fosser lette, e intese da ciascheduna nazione, contenenti, che i mariti sono principi, e superiori nelle case loro; e che ciò si facesse noto a tutti i popoli.and he sent letters to al the prouinces of his kingdome, as euerie nation could heare and reade, in diuers languages and characters, that the husbandes should be princes and maisters in their houses: and that this should be published through al peoples.et misit epistolas ad universas provincias regni sui, ut quæque gens audire et legere poterat, diversis linguis et litteris, esse viros principes ac majores in domibus suis: et hoc per cunctos populos divulgari.
1:1
Calmet
In. Hebrew, "and in." In this manner the books of Scripture are usually connected. Septuagint place first the dream of Mardochai, Esther 11:2. (Calmet)
Tirinus
Assuerus. Septuagint Artaxerxes; as [in] chap 16:1. The former is the title of the Median, the latter of the Persian, monarchs. This king reigned over both nations, and was most probably Darius Hystaspes, the third king of the Persians, (Tirinus) who subdued India, etc. (Herodotus) (Calmet) (Tirinus)
Serarius
Some understand Cambyses, (1 Esdras iv.; Genebrard) or Xerxes (Scalig.) or Artaxerxes Longimanus, (Bellarmine; Salien) or Memnon, (Eusebius) or Ochus. (Serarius)
Tirinus
But (Calmet) the author of 3 Esdras 3:1., and 4:43., seems clearly declared for Hystaspes. (Tirinus)
Haydock
Though that work be not canonical, (Du Hamel) it may claim some authority, as an ancient history. (Haydock)
This king gave orders for the building of the temple, 1 Esdras 6:1, 14.
India. Part had been (Calmet) subject to Xerxes. (Herodotus 7:65.)
But Darius subdued the country, and imposed a heavy tribute. (Herodotus 4:44.)
Calmet
Ethiopia, beyond Egypt, paid an acknowledgment. Cambyses had taken possession of this country. (Calmet)
Du Hamel
Some understand a part of Arabia to be meant. (Du Hamel)
Haydock
Seven: 120 had been regulated by Darius, the Mede, Daniel 6:1. (Haydock)
Du Hamel
The number might vary as the monarch chose. (Du Hamel)
Calmet
Herodotus (III. 89.) only specifies "twenty." But he speaks of large departments, to which he intimates that several others were subordinate. (Calmet)
Haydock
Provinces. Hebrew medina, "seat of judges." (Haydock)
Menochius
Prefecture. (Menochius)
1:2
Montanus
Captial. Hebrew, "palace, (Protestants; Haydock) or castle," (Calmet) may also signify "a capital." (Montanus, etc.)
Tirinus
Hystaspes founded this ancient royal city of Persia, (Pliny, [Natural History?] 6:27.) or he greatly embellished it. (Calmet) (Aelian, Anim. 13:18.) (Tirinus)
Calmet
He seems to have resided here almost constantly. The preceding kings (Calmet) spent the winter in this warm climate, and perhaps the spring. See 2 Esdras 1:1. They spent other parts of the year at Ecbatana and at Babylon. (Calmet)
1:3
Year of the World 3485, Year before Christ 519.
Haydock
Reign. When he was solemnly crowned, again, (Tirinus) or removed his court, (Calmet) and dedicated this new capital, with feasting, etc. (Haydock)
1:4
Days, or a full half year, according to their reckoning. Nabuchodonosor, after his victory over Arphaxad, (Judith i.) feasted 120 days; Dionysius of Syrachuse, 90; (Aristotle) Solomon seven; (3 Kings 8:63.) and David three; when he was recognized by all Israel, 1 Paralipomenon 12:39. The Gaul, Ariamnes, gave a feast to all his countrymen for a whole year. (Athen. 4:13.)
The Roman emperors sometimes treated all the citizens of Rome, and Alexander did the like to 9000 of his chief officers for one day. But the magnificence of Assuerus surpasses all the rest. The Persians were famous on this account.
Calmet
Persicos odi, puer, apparatus. (Horace 1:Ode 38.) (Calmet)
1:5
Calmet
Expired, (Feuardent) or in the last week. (Menochius) (Calmet)
Xenophon Memor
King. The Persian monarchs delighted in agriculture. Cyrus the younger, planted trees at Sardis, and never eat till he had taken some exercise of this or of a military nature. (Xenophon Memor.; Cicero Senect.)
1:6
Were. Protestants, "where were," white, green, and blue hangings.
Haydock
Ivory. Hebrew, "silver." (Haydock)
Tirinus
Beds, to lie down on at table; though sitting was formerly the fashion, Genesis 43:33. The other custom prevailed among the more luxurious nations, and was observed in our Saviour's time, each person reclining upon his left arm, and having his feet behind the next. (Tirinus)
These beds were made very low, in Persia; so that Alexander had one put under his feet, when he sat on the throne of Darius, as he was not so tall. (Curtius 5:7.)
Calmet
Their magnificence was surprising. (Herodotus 9:81.) (Calmet)
Tirinus
Variety, in Mosaic work. (Tirinus)
Haydock
They lay upon sheep skins. (Chaldean) Septuagint, "and the beds (or coverlets) were transparent, with various flowers, and full-blown roses, all round." (Haydock)
1:7
Vessels. When Lysanias had taken the camp of Mardonius, and beheld the rich vessels, he could not help expressing a surprise that people possessing such advantages, should come to molest the Lacedemonians, who lived so poorly. (Herodotus 9:79.)
1:8
Neither. Hebrew, "and the drinking was according to the law." Greek, "was not according to the pre-established law;" (Haydock) as the usual custom was altered, on this occasion; and thus both may be accurate. The Persians had commonly a king of the feast, whose orders all were obliged to obey in drinking. (Horace 1:Ode 4.) (Ecclesiasticus 32:1.)
This was an occasion of quarrels, (St. Jerome) and of intoxication. Agesilaus followed the example of Assuerus. Darius, and Cyrus the younger, gloried in being able to drink much wine without being deranged. (Calmet) -----Reges dicuntur urgere culullis, Et torquere mero, quem perspexisse laborant, An sit amicitia dignus.--
(Horace ad Pison.) Among friends, these "absurd laws" were laid aside. Siccat inequales calices conviva, solutus Legibus insanis.--
Worthington
(Horace 2:Sat. 6.) (Calmet) This may suggest to Christians, that they ought not to urge any to get drunk, (St. Augustine, ser. 231. de Temp.) lest they should be condemned by the very heathens. (Worthington)
Would, and thus prevent disorders as much as possible. (Athen. 10:6.)
1:9
Haydock
Vasthi. Septuagint Astin. (Haydock)
Tirinus
Serarius suspects she was the king's sister, or daughter, as such marriages were common in Persia. (Tirinus)
The name is not very different from that of Atossa, the daughter of Cyrus, who was married to Cambyses, Smerdis, and Darius; to the latter of whom she bore four children. (Herodotus 3:68., and 7:3.
This prince had other wives, particularly Artistona, (Calmet; our Hadossa, (Haydock) or Esther) whom he espoused a virgin, and love the most. Herodotus seems to confound her with Atossa.
Usher
Dwell. Some Greek copies have "in her own palaces." (Usher)
Menochius
It was proper for women to be more retired. (Menochius)
Haydock
The men feasted in the open air. (Haydock)
1:10
Calmet
Wine. From the king's excess, and the haughtiness of Vasthi, God took occasion to advance Esther, and to deliver his people. (Calmet)
Tirinus
Mauman. Septuagint, "Aman." (Tirinus)
But the names vary. The Persians seem to have had a predilection for the number seven, ver. 14. (Calmet) Greek, "the seven eunuchs, ministers (deacons) of Artaxerxes."
1:11
Haydock
Head. But without any other covering. (Chaldean) Sulpitius entertained perhaps the same idea. Stulto rege consultior, pudens, virorum oculis spectaculum corporis praebere jussa, abnuit. (Haydock)
Some Greek copies assert, very improbably, (Calmet) that she was sent for "to be crowned queen."
Curtius
Beautiful. "The Persian ladies were noted for beauty," (Ammian) insomuch that Alexander called them eye-sores, oculorum dolores. (Curtius)
St. Ambrose
Only prostitutes appeared publicly at feasts. (Macrob. 7:1.) (St. Ambrose, de Elia. 1:15.)
Plutarch in Themist
In effect, Vasthi's refusal was conformable to the laws of the country. (Josephus) (Plutarch in Themist.)
Haydock
Her offence consisted, therefore, rather in her haughty carriage or words. (Haydock)
Not. Var. in Sulpitius
For the proposal was neither decent nor safe for the king, (Grotius) as the history of Candaules shews. (Herodotus i.) (Not. Var. in Sulpitius)
1:12
Worthington
Fury. This is the usual consequence of excess. (Worthington)
1:13
Haydock
According. Hebrew, "knew the times, (for so was the king's custom with those who knew law and judgment.) And the next," etc. (Haydock)
These were the magi, more particularly versed in the constitutions of the country. The Persians commonly held their consultations over wine. (Herodotus 1:133.)
Haydock
Septuagint, "and the king said to his friends, Thus has Astin spoken; do therefore, in this affair, law and judgment. Then came forth to him Arkesaios and Saresthaios, and Malesear, the princes of the Persians and Medes, men near the king, and who sat first after the king. (Haydock)
Plut. Artax
The old Vulgate places Mardochaeus first. These seven counsellors were perhaps styled the king's relations," (Brisson 1:p. 171.) and administered justice; as even the kings referred their causes to them. (Plut. Artax., etc.)
1:16
Mamuchan. Old Vulgate, "Mardochaeus." Yet the Jews say this was the infamous Aman; and one Greek copy has Bilgaios, (Calmet) and Arabo, "Mouchaios," Esther 3:1., and 12:6. He was the youngest, but spoke first, as was sometimes the case.
1:18
Wives. Greek turannides, "princesses, or female tyrants."
Haydock
Slight. Septuagint, "dare to slight their husbands. Wherefore if," etc. (Haydock)
Calmet
Just. Hebrew, "enough of contempt and indignation." This may be referred either to the king or to the women's husbands. The example will prove a source of continual quarrels. (Calmet)
Worthington
Brentius approves the decision of this parasite; though St. Ambrose, etc., think that the queen was justified by the laws, which the king had no right to infringe, to gratify his drunken humour, ver. 10. Luther would also wrest this text in favour of adultery, p.ii. Divort. p. 177. (Worthington)
1:19
Grotius
Altered. This regarded the more solemn acts, signed by the counsellors, Daniel 6:17. (Grotius)
Calmet
Some decrees were neglected or changed, Esther 8:9., and 1 Esdras 4:5, 21., and 6:1. (Calmet)
1:21
Haydock
Counsel. It was very inconclusive; (Menochius) and even supposing the queen were guilty of some indiscretion, the punishment was too severe. (Menochius) (Grotius, 5:11) (Haydock)
1:1
The first part beginneth in the 11. ch. A B
1:8
Modestie and temperance amongst heathen people condemneth Christianes that vrge men to drinke immoderatly, and so cause them to be drunke. S. Au. Ser. 231. •32. de tempore.
1:13
The end of immoderate feasting is commonly browling. Here the king became furious, and the queene was diuorsed from him.
1:16
Brentius approueth the sentence of this parasice, but Iosephus. li. 11 c 6. Macrobius. li 7. c. 1. Saturn. S. Ierom ad Rustic. and S. Ambrose. l. de. ••h• c. 14 iudge the queenes refusal lawful, and agreable to the Persians lawes, which prohibited maried we•• to come in sight of other men in great assemblies: neither had the king iust cause to break that law, for pleasing his phansie in his drunken humour. v. 10. Luther also wresteth this example in fanoure of adulterie, par. 2. de diuortio. folio 177. Editionis ••itenber. 〈◊〉. 1553.
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Tertullian † AD 220 An Answer to the Jews 7
… If, moreover, Darius “reigned” over the Babylonians and Parthians, he had not power over all nations ; if Pharaoh, or whoever succeeded him in his hereditary kingdom, over the Egyptians, in that country merely did he possess his kingdom’s dominion; if Nebuchadnezzar with his petty kings, “from India unto Ethiopia” he had his kingdom’s boundaries;
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1. IN THE DAYS OF ASSUERUS. The Septuagint has Artaxerxes; that is, Darius Hystaspis, as I have already said: for Assuerus was a common name of the kings of the Medes (whence Darius the Mede, Daniel IX, 1, is called the son of Assuerus, that is, of Astyages, the last king of the Medes); but Artaxerxes was of the Persians; but the king of both was Darius. See the things said in I Esdras, chapter IV, verse 7. Add that in Persian these three names, Darius, Xerxes, Artaxerxes, signify almost the same thing. For Darius means the same as restrainer; Xerxes the same as warrior; Artaxerxes the same as great warrior, says Herodotus, book VI, page 175, although Hesychius in the Lexicon asserts that Darius in Persian means the same as φρόνιμος, that is, prudent, wise.
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2. AND THE BEGINNING OF HIS KINGDOM WAS SUSA. This was a royal city of Darius and of the kings of the Persians, in which Darius in the third year of his reign wished to be crowned king most solemnly, with a public royal banquet displayed, which is described in this chapter. Susa is situated near the river Choaspes in a most pleasant place, so called from the fertility and abundance of lilies, as testified by Athenaeus, book XII; Eustathius in the Dionysii, and the great Etymologicum: שושן Susa in Hebrew is lily; hence the Phoenicians, Persians, and others call the lily Susan or Susanna: hence also the ointment called Susinum is named, whose principal ingredient was lilies, as Hesychius testifies in the word σούσινον, and Pliny, book XIII, chapter I; although Stephanus, in his book On Cities, thinks Susa was named from an abundance of fountains, which in Persian are called Susan. In a similar way various cities have been named from flowers; Rhodes from the rose: ῥόδον for it is rose, Florence from flowers. Moreover, Susa was first founded by Memnon, son of Tithonus, as Herodotus, Aelian, Strabo and Cassiodorus say; whence it was surnamed Memnonea: but Darius Hystaspis enlarged it and adorned it with new palaces, and decorated it as a royal seat, as testified by Aelian. There are those who think Susa to be Tauris, which today is the royal residence of the Sophi, king of the Persians. Moreover, the kings of the Persians, says Xenophon, book VIII, of the Cyropaedia, spend the winter in Babylon, which region is the hottest; spring in Susa, summer in Ecbatana, and therefore, he says, they feel neither winter nor summer; but the sky is perpetually spring for them and the season temperate. But Aelian and Athenaeus, book XII, chapter III, say that the kings of the Persians spend winter in Susa, summer in Ecbatana.
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3. IN THE THIRD YEAR THEREFORE OF HIS REIGN HE MADE A GREAT FEAST. The Chaldean here relates that Ahasuerus wished to sit upon the throne of Solomon, which Nebuchadnezzar had carried away from Jerusalem to Babylon, and Cyrus from Babylon to Persia, and when the throne did not fit Darius, he ordered another similar one to be made, and in forming it the craftsmen labored for two years; and therefore in the third year Darius sat upon it, and prepared this banquet. Some think that Darius prepared this banquet so that he might celebrate his birthday with public rejoicing. For that this was the custom of the Persians is taught by Athenaeus, book IV, chapter VI, and Plato in the Alcibiades. AND THE ILLUSTRIOUS OF THE MEDES. In Hebrew Parthenim, which some translate as paratimi, as if these were the same as ὁμότιμοι, in Xenophon; namely those who are held in equal honor and condition, that is to say, Princes of equal rank. It is more true that Parthenim is not Greek, but a Persian name for Satraps.
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5. WHICH HAD BEEN PLANTED BY ROYAL CARE AND HAND. For Cicero, in his book On Old Age, testifies that Cyrus, king of the Persians, cultivated fields and gardens with his own hand. For he says: "When Lysander admired both the height of the trees, and the rows set out in quincunx order, and the soil broken up and clean, and the sweetness of odors which were wafted from the flowers: then he said that he marveled at his diligence in this, but also at the skill of him by whom these things had been measured out and laid out; and Cyrus answered him: But I myself have measured out these things; the rows are mine, the layout is mine, and many also of these trees have been planted by my own hand."
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6. AND HANGINGS OF FINE LINEN OF AERIAL (thus it should be read, not "ærei" or "aurei") COLOR AND OF FINE LINEN AND HYACINTHINE. By hangings understand tapestries and curtains suspended from poles and trees in the garden, both for ornament and to protect the guests from sun, rain, and wind. These were "of aerial color," that is, white, as the Hebrew, Pagninus and Vatablus have it. For the air, being transparent and bright with light, appears white. AND OF FINE LINEN, in Hebrew Corpas, that is, green. Whence many think it should be read here as carpasini (as the letter b is changed to the similar p, as often happens), as the Septuagint has it, that is, green. For this color wonderfully refreshes the eyes. Thus the Hebrews, Serarius, Sanchez, Pagninus, Vatablus, Marinus and others. Some from the similarity of the word suspect that carbasinum is crimson, which is commonly called carmosin. For the Hebrew carpas, that is, carbasinum or carpasinum, is found only in this place: whence its genuine meaning is unknown. But the former exposition, namely that the color carpasinus is green, is favored by the fact that the Arabs still call parsley (petroselinum), which is exceedingly green, Carfs, which by crasis is the same as the Hebrew Carpas, as Matthiolus writes from Aben-Ezra in Dioscorides, book III, chapter LXIX. Hence also Petroselinum is named, as it were, the σέλινον of stones, that is, parsley: for it grows better among stones, as Pliny testifies, book XX, chapter XII. Therefore the color carpasinus is one thing, namely green; carbasinus properly so called is another; for this is white, thus named from carbasus, which is linen of remarkable fineness, and therefore whitish, as Pliny testifies, book XIX, chapter I. There is also carphos, a plant, which by another name is buceras, said from the similarity of ox horns, concerning which Pliny, book XXIV, chapter XIX, which is likewise green. OF IVORY. In Hebrew, of silver. Thus also the Septuagint and the Chaldeans. AND BEDS ALSO OF GOLD AND OF SILVER. Note that the ancients first used chairs and sat at table (as we now sit), as is evident from Genesis XLIII, verse 33, and from Philo in the book On the Life of Joseph, and from Athenaeus, book one. Whence in Homer in the Odyssey guests are said throughout to sit at table. But afterwards the Jews, Persians, Greeks, Romans, and almost all nations used reclining at dinner and lunch, so that they would dine not so much sitting as lying on beds more comfortably, and after taking food would rest on them, or even sleep: for a body fatigued from labor is refreshed and rests more by lying than by sitting. Now the manner of reclining was this. The guests reclined with the upper part of the body leaning on the left elbow, the lower part stretched out at length and lying on the bed, the head slightly raised, the back moderately supported by pillows. On each bed three or four reclined in this manner, so that the feet of him who reclined in the highest place extended next to him who reclined in the second place, and the feet of the second next to him who reclined in the third place, and so on in turn. Again, the back of the head of him who reclined in the second place was turned toward the navel or chest of him who reclined in the first place; and in the same manner the others reclined in turn. Hence we understand how St. John at the last supper of Christ reclined on his breast, as it were in his bosom; and how holy Mary Magdalene, standing behind or after Christ reclining at table, was able to wash his feet. Hence finally it is clear what triclinium means, namely a place of refection, in which commonly three beds were arranged around the table. Hence likewise these table beds were called thori, stibadia, thoralia, accubitalia, which are found throughout in Cicero, Pliny, Athenaeus, Seneca, Virgil and others. See Ciaconius, Fulgentius, Ursinus and others in Triclinium. UPON THE PAVEMENT: on the pavement therefore on the ground the Persians ate lunch and dined, after the manner of Orientals, just as Judith did, chapter XII, verse 19, as is evident from the Greek. For no other table is mentioned here. OF PARIAN, that is, of white marble from the island of Paros, which is superior and more precious than others. PICTURE, arising from the variety of stones, woven and interwoven as it were in mosaic work. These stones are called in Hebrew dar and socharet; what these were is unknown.
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7. AND THEY DRANK IN GOLDEN CUPS; AND MEATS WERE BROUGHT IN VESSELS ONE AFTER ANOTHER. The ancient Persians under Cyrus and before Cyrus were very frugal in food and drink; and, as Xenophon says in book I of the Cyropaedia, they had "for food bread, for relish nasturtium, for drink river water." Whence Cicero, in the Tusculan Disputations I: "The diet of the Persians, he says, is explained by Xenophon, whom he says did not add anything to bread except nasturtium." Hence they became hardy and strong for labors and wars, by which they obtained their kingdom and monarchy, which they lost as gluttony and luxury increased. Concerning the temperance of the ancient Persians and the luxury of their descendants, see Xenophon, book VIII; Stobaeus, discourse 42 and 44; Herodotus, book IX; Athenaeus, book IV. Certainly in the Saturnalia Macrobius says the table of the ancients was sacred, and the ancients first remembered the divine, then blessed their guests well, and after the blessing used the food with modesty. Serinus in Stobaeus says the kings of the Persians disputed about modesty before eating, and about temperance before drinking. Indeed, Augustus provided banquets with only three courses, as Suetonius testifies in his Life, chapter XIV: "He never, he says, began banquets later or left them earlier, since his guests began to dine before he reclined, and remained after he departed. He provided dinner with three courses; or, when he provided most abundantly with six, he did so with no excessive expense, but with the greatest courtesy. For he also provoked those who were silent or spoke in low tones to share in conversation, and he interspersed either musical performances and actors, or even common circus games, and very frequently aretalogi, that is, those who speak pleasantly." Servius, in book I of the Aeneid, says the ancients used only two courses. Add: The ancients mixed wise and serious discourse at table, as is evident from Athenaeus concerning the banquets of the wise; they were therefore sober, and took care lest, being drunk, they say something delirious. Whence M. Varro defines the number of banqueters by this rule: "That it be neither less than the number of the Graces, nor more numerous than the Muses," says Macrobius, book I of the Saturnalia, chapter IV. The Graces are three, but the Muses are nine. The same Macrobius, book VII: "Thus, he says, one should philosophize at table so that to the bowl of liquor born for joy (wine) there be applied, not only the admixture of the Nymphs, but also of the Muses for temperance, etc., since the words of the banquet gladden no less than the sweetness of wine."
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8. NOR WAS THERE ANYONE WHO FORCED THE UNWILLING TO DRINK. For to force one to drink is not the act of a friend, but of an enemy and adversary, and even contrary to nature, which no beasts do. Xenophon, in book VIII of the Cyropaedia, says that among the ancient Persians it was established by law that amphorae should not be brought to banquets, because they thought that both bodies and minds would be less corrupted if anyone did not drink excessively. Now indeed these are not brought in, that much remains true, but they drink so much that they do not bring them in, but rather they themselves buried in wine are carried out, because they themselves cannot stand upright in body and depart. Thus also today among some the ancient temperance has turned into more than piggish gluttony. See Fevardentius here. The Salic law, as B. Rhenan testifies in book II of the Matters of the Germans, was: "Let no one invite a companion in arms, or anyone else whatsoever to drinking." For he who forces is a tyrant. For that is tyrannical which Cicero cites from the Greek affectations in the Tusculan Disputations, book V: "Either drink, or go away." Alexander the Great was a tyrant, who, "boldly offering unmixed wine, also forced others," as Athenaeus says, book II. Heliogabalus the Emperor was a tyrant, who, as Lampridius says: "Often after dinner called the Prefect of the City to drinking, with the Praetorian Prefects also present, so that if they refused, the attendants forced them." Certainly Empedocles, presiding over a banquet, when he forced the guests to drink, was the next day brought to trial in court. For to force is to take away the freedom of the guest, to inflict violence, to corrupt nature, to harm health, so that they seem to sacrifice and immolate their stomachs and minds not to God, but to Bacchus. Wisely Anacharsis, assigning four cups or draughts according to Laertius, thus distinguishes them. The first, he says, which is drunk pertains to quenching thirst, the second to cheerfulness, the third to pleasure, the fourth to madness. Furthermore St. Augustine and Ambrose gravely censure those who force guests to drink for the health of the prince, or a friend, and as St. Augustine says in sermon 231 On the Seasons: "Through hostile friendship, they do not blush to help men so that they receive drink more than is fitting. For he who forces another to become drunk by drinking more than is necessary, it would be less evil for him if he wounded his flesh with a sword, than if he killed his soul through drunkenness. A certain law of drinking is contended, whoever can overcome it, deserves praise from crime." And in sermon 232: "A false excuse is offered; a powerful person forced me to drink more." And he exhorts that they not obey, but rather become martyrs, nor does he advise drinking to the names of men, Angels, or other saints. Hear St. Ambrose, in the book On Elias and Fasting, chapter VII: "Why do I speak of the entreaties of the powerful? Why do I recall the oaths, which they consider it impious to violate? Let us drink, they say, for the health of the Emperors; and whoever has not drunk, let him be guilty in devotion: for he seems not to love the Emperor who has not drunk for his health. O pious observance of devotion! Let us drink for the health of the armies, for the virtue of the counts, for the sons. And they judge these vows to pertain to God, just like those who bring cups to the tombs of martyrs, and there drink in the evening, and otherwise believe they cannot be heard. O foolishness of men, who think drunkenness a sacrifice; who believe that those are pleased by drunkenness, who learned to endure passions by fasting!" Is it not madness thus to drink for another's health so that you harm and lose your own? Are they not rowers and beasts of cups, who stuff their bellies with food and wine like pigs, indeed more than pigs? For not even a pig, however gluttonous, eats more than to satisfy hunger, drinks more than to quench thirst; nor does it allow itself to be driven to do this by any cudgels or swords. SETTING BEFORE EACH OF THE PRINCES INDIVIDUALLY, THAT EACH MIGHT RECEIVE WHAT HE WISHED. Among these princes was Zorobabel, son of Salathiel, son of Jeconiah king of Judah, who with his Hebrew companions was among the intimate friends of Darius from the royal bodyguard, and after the banquet, disputing with them about the strongest, he carried off the palm. For when the first said: "Wine is strong," the second: "The king is stronger," the third, Zorobabel, said: "Women are stronger, but above all things truth conquers." Wherefore Darius, assenting to him, said: "Ask what you wish, and I will give it to you," then Zorobabel: "Remember," he said, "your vow which you vowed to build Jerusalem in the day when you received the kingdom, and to send back all the vessels which were taken from Jerusalem. And you vowed to build the temple which the Idumeans burned, when Judea was destroyed by the Chaldeans. This is what I ask, that you do the vow which you vowed to the King of heaven from your mouth." Wherefore, when Darius had kissed him, he fulfilled the vow, and restored the temple, and sent back the vessels with gifts to Jerusalem, as is related at length in III Esdras cap. III and IV. Allegorically this banquet of Ahasuerus was literally vain hunting for vain pleasure and glory, but mystically a great figure of the Holy Eucharist. First indeed Ahasuerus the king and monarch represents Christ the King of kings, and Lord of lords. Whence "Ahasuerus" in Hebrew and Chaldean means the same as great head, great king, and prince. Lyra adds: "Ahasuerus is interpreted blessed; but Christ is not only blessed, but also the blessedness of the saints." The interlinear Gloss moreover: "Ahasuerus," it says, "shows the Lord Christ by name and dignity; for it is interpreted door. But Christ says: I am the door, by me if anyone shall enter in, he shall be saved." Secondly, Ahasuerus celebrated this banquet in his royal city Susa, which word in Hebrew signifies lily, a symbol of purity and virginity. Thus Christ in Susa, that is in the Church, which flourishes with lilies of the chaste and virgins, instituted the Eucharist, which therefore ought to be received most purely by the chaste and those pure from all stain; and thus received it greatly increases purity and chastity. For it is "the wheat of the elect, and wine producing virgins," Zach. IX, 17. Hence the Church, made glad by this wine not drunk but sober, exults and rejoices, and says: "As the habitation of all that rejoice is in thee," Psalm LXXXVI, 7. "And I will go unto the place of the wonderful tabernacle, even to the house of God, with the voice of joy and praise, the noise of one feasting," Psalm XLI, 4. "And let the just rejoice and be glad in joy." Psalm LXVII, 4. Thirdly, Ahasuerus celebrated this banquet for seven days, that is, for the whole time of this life, which is carried out in seven days, says the interlinear Gloss according to that word of Christ, Matt. XXVIII, last verse: "Behold I am with you all days even to the consummation of the world." Thus Lyra. Fourthly, on account of the magnitude of the banquet. "He made," it says, "a great banquet." What is greater than the Eucharistic table, the "Great Supper," by excellence? Whence the ordinary Gloss: "This," it says, "history of the banquet shows the pomp of histories, and the luxury of the King; but it signifies allegorically the spiritual delights of Christ, which he dispenses to each one." Fifthly, Ahasuerus invited not only princes, but also the whole people from the least to the greatest: thus Christ invites all to the Eucharist, both poor and rich; both women and men; both old and young. Sixthly, on account of the magnificence of the banquet; for Lyra and the Gloss assert that by the garden, in which it takes place, is signified the Church which is a garden enclosed, planted with many trees, and fruitful through holy life, and aromatic through good reputation. By the curtains shading from above, and the columns sustaining from below, are indicated the suffrages of the Saints, and divine protections by which those who approach this table are defended. By the manifold colors of veils and cords, white, purple, hyacinthine, are understood virgins, martyrs, doctors, who are fattened by the dainties of this banquet. By the golden and silver couches also, on which the banqueters reclined, are expressed the tranquil and peaceful consciences, which those ought to have who enjoy this divine food. By the gems and paintings, which decorated the pavement with wonderful variety, are insinuated the virtues and other spiritual gifts, by which the minds of those who communicate rightly are adorned. Seventhly, on account of the sweetness and delights of food and drink: "Wine," Scripture says, "worthy of royal magnificence, and choice was set before them." In the Eucharist moreover Christ is set before us as food, in which as in manna we draw all the delight of Angels, and all the sweetness of the spirit, according to that: "He gave them the bread of heaven; and man ate the bread of angels." Psal. LXXVII, 24 and 25.
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9. VASHTI ALSO THE QUEEN MADE A FEAST FOR THE WOMEN. Hence it is aptly noted that in Hebrew Vashti means the same as drinking, or warp; for threads and warps are the work of women. For Vashti in Greek it is Asti; Josephus says Scesti, and from this are derived the Persian names Astaspes and Hystaspes. Whence some, with Serarius, suspect that this Vashti was the daughter of Hystaspes, and the sister of Darius her husband. Ctesias favours this, asserting that the brother of Ahasuerus was Oudiaspen, which name alludes to Vashti: as if this were Oudiaspis, his sister. For the Persians married their sisters as wives, as Herodotus teaches in the case of Cambyses, Curtius in book VIII, Pliny in book XXXVI, chapter VII. Others think Vashti was the daughter of Cyrus; for Justinus in book I and Herodotus in book III, who call her Artystona, a name which alludes to Vashti, teach that Darius took her as wife to confirm for himself the kingdom of the Persians.
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10. WHEN THE KING WAS MERRIER, AND AFTER EXCESSIVE DRINKING HAD GROWN HOT WITH WINE. The laws of the Persians permitted the king of the Persians once in a year, namely at the feast of the Sun, whom the Persians worshipped as God, to become intoxicated; but what the law had permitted once, the king could use more frequently by his own authority. MAUMAM. In Greek it is Aman, although the Hebrews think Aman was Mamuchan, of whom verse 14.
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11. THAT THEY SHOULD BRING IN QUEEN VASHTI, etc. THAT HE MIGHT SHOW ALL PEOPLES AND PRINCES HER BEAUTY. Ahasuerus commanded this partly from drunkenness, partly from lust; wherefore this was an incautious, imprudent, proud, dishonest, and shameless command of his, to which Vashti was not bound to obey for the sake of modesty and chastity, lest her form should entice the eyes and souls of the princes already heated with wine into desire for her, as Candaules king of the Sardians enticed Gyges his friend into love of his wife, showing her to him naked: wherefore Gyges, making himself invisible by a magic ring, killed Candaules and took his wife for himself, as Herodotus relates in book I. The Rabbis fable that Vashti was similarly commanded by Ahasuerus to come forth naked to the feast. They add that she was born of Belshazzar, of whom Daniel chapter V, and that she was of most burdensome tyranny, forcing Hebrew maidservants to labour on the Sabbath and to walk about naked, and that this was the reason she was cast out naked and perished on the Sabbath, which is also called the seventh day. But away with such obscenities of obscene Rabbis. SHE WAS VERY BEAUTIFUL. Persian women surpassed others in beauty. Hence Alexander the Great was unwilling to see the wife and daughters of Darius already slain by him, saying "Persian women are the pain of the eyes," as Plutarch and Curtius say: "In Persia the beauty of women excels," says Ammianus in book LXXIII.
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12. WHO REFUSED, AND DESPISED THE KING'S COMMAND, etc. TO COME. It appears therefore that she sinned by pride, disobedience and contempt of her husband, which if you remove, she honestly and chastely refused the dishonest and unchaste display of herself before princes by her drunken husband; especially because, as Josephus says in book XI, chapter VI, "She herself wished to observe the laws of the Persians, which forbade wives to be seen by strangers." Wherefore Macrobius in book VII, chapter I, says that by the Parthians not wives, but only concubines were accustomed to be brought into feasts. The same is related by St. Ambrose in the book On Elijah, chapter XV. And the Parthopersians "forbid women not only feasts, but even the sight of men." Hence Severus Sulpitius concerning Vashti: "Wiser than a foolish king," he says, "she refused to present the spectacle of her body to the eyes of men when commanded; so much the more praiseworthy, as she persevered in the constancy of laws and modesty; for, as St. Jerome prudently admonishes in his letter to Furia: "Neither the fires of the Aetneans, nor the Vulcanian earth, nor Vesuvius and Olympus burn with such heat as youthful marrow full of wine, inflamed by feasts." And Tertullian in On Fasting against the Psychics, chapter I: "Lust without gluttony would indeed be considered a monster; since these two are so united and conjoined that if they could have been separated at all, shame would not have adhered to the belly itself first." Finally, Plutarch in Artaxerxes asserts that among the Persians it was capital for a queen, or any royal concubine, to approach the litter more closely, and to be seen. Rightly therefore from the law of nature, as much as from the positive law of the Persians, Vashti was unwilling to display her appearance to drunken guests. Oh that Christian women would imitate Vashti, who display their form openly, indeed paint themselves, that they might entice youths into love of them! and thus they prostitute their bodies and souls with eternal ruin both of themselves and of those: "For the eyes are leaders in love." And a beautiful and enticing woman is nothing more enticing. WHENCE THE KING BEING ANGRY, AND INFLAMED WITH EXCESSIVE RAGE, brought forth against Vashti an angry and unjust sentence of repudiation, which follows. For a man "every drunkard is inferior in anger and empty of mind," as Sophocles says in Stobaeus, discourse 18.
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14. SEVEN LEADERS OF THE PERSIANS AND MEDES WHO SAW THE KING'S FACE, that is, they were intimate and counselors, and most familiar to the king. For, as Justin says, book I at the end: "Among the Persians the person of the king is concealed under the appearance of majesty;" whence in chapter VII, verse 8, Haman, who had fallen into the king's displeasure, they covered his face, as if unworthy to see the king, whom he had so offended. Some kings usurped a similar arrogance, and today the kings of China usurp it. The Persians received this same thing from the Medes equally as the kingdom. For concerning Dejoces, king of the Medes, Herodotus says, book I, page 21: "He takes care that it is not permitted for anyone to see the king." For as Valerius Maximus says, book II, chapter VII: "Whatever is placed on a lofty pinnacle ought, by humble and worn custom, so that it may be more venerable, to be kept vacant."
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19. THAT VASHTI SHALL COME IN NO MORE, etc., HER KINGDOM (the title, dignity and magnificence of the queen) LET ANOTHER, WHO IS BETTER THAN SHE, RECEIVE. Plutarch in his work on Artaxerxes speaking of the Persians: "They are barbarians, he says, most jealous, and fierce toward wives." Commenting on this passage, Luther cast off all laws and limits of modesty, teaching that if a wife be more difficult for the conjugal act, let a maidservant be called, and let the husband say to her: "If you will not, another will; if the wife will not, let the maidservant come." A fitting cover for such a dish; a fitting oracle of Priapus for such a prophet. More wisely St. Jerome, in his letter to Rusticus: "The philosophers of this age, he says, are accustomed to drive out old love by new love as if driving out a nail with a nail. Which the seven princes of the Persians also did with King Ahasuerus, so that they might restrain the desire for Queen Vashti by love of other maidens. They meditate vice with vice, sin with sin; but we overcome vices by love of virtues. Turn away, he says, from evil, and do good. Seek peace and pursue it. Unless we hate evil, we cannot love good." Tropologically. See here how the banquet of Ahasuerus ends in mourning, and the extremity of joy is occupied by sorrow, and the king repudiates and rejects Vashti, his queen and most beautiful spouse. "Thus rivers, she says, are sweet in their channel; yet when they run down to the sea, they become bitter." See Chrysostom, homily 6 on the epistle to the Hebrews in the Moral sense. Thus the day following the first banquets and delights is a day of sorrow and penance.
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22. THAT THE MEN BE PRINCES, that is to say, men, or husbands ought to be princes in their own houses, and to rule their wives, children and servants.
Machine translation from the Latin, not reviewed.
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… Ex. 29:3; 32:2), 5 times lišejáthán (v. LEVIATHAN), 2 times náhás ("serpent"), and the other times wrongly tan "jackal" (also in Lam. 4:3, Vulg. lamiae), kēphír "young lion," péthen "viper," 'attúr "he-goat." The Septuagint uses δράκων another 8 times: Esth. 1:1 and 10:3 c (Vulg. 11:6; 10:7); Wis. 16:10; Eccl. 25:16 (Vulg. 23); Dan. (Bel et draco, Vulg.) 14:22-27, where it concerns the serpent cult at Babel.
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Esther (Heb. 'Estēr; Vulg. Esther)
Ahasuerus (v.), Hebrew 'Ăḥashwērōsh, is certainly Xerxes I (485-465 B.C.), who had his capital at Susa (Esth. 1:2). The historical-geographical indications and the character of Xerxes, as they emerge from our book, coincide with what Herodotus writes, VII-IX. …
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… stairways) (cf. Esth. 1:5); he dwelt there for the last three years and died there in 486. In the time of Artaxerxes I (445-42) a great fire ruined the Apadana, a great hall supported by numerous columns that served for the assemblies of the government (cf. ibid. 1:3); it was restored by Artaxerxes II (404-359), who carried out many rearrangements elsewhere. …
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… Darius I settled there, and his successors gladly spent the spring at Persepolis (v.), the summer at Ecbatana and the winter at S. Darius I (around 500) began the construction of the grandiose royal Palace (more than 100 stairways) (cf. Esth. 1:5); he dwelt there for the last three years and died there in 486. In the time of Artaxerxes I (445-42) a great fire ruined the Apadana, a great hall supported by numerous columns that …
1:10
Thus the number of seven archangels gradually gained acceptance (cf. Testament of Levi, 8:2 ff.; - Ez. 9:2; Tob. 12:15), just as seven were the attendants at the throne of oriental rulers (Esth. 1:10).
1:13
… Thus it is explained that the t. was called dāth "law" in Aramaic (Ezra 7, 12-26; cf. Esth. 1, 13; 3, 8; etc.), and then by the Septuagint (3rd-2nd century B.C.) almost always (191 out of about 212 cases) νόμος (Vulgate lex), even when t. means "directive" or "teaching."
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.