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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Tertulliano † 220 d.C. 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 DIEBUS ASSUERI. Septuaginta Artaxerxis; hoc est Darii Hystaspis, uti jam dixi: Assuerus enim erat nomen commune regum Medorum (unde Darius Medus, Daniel. IX, 1, vocatur filius Assueri, id est Astyagis ultimi regis Medorum); Artaxerxes vero Persarum; utrorumque autem rex erat Darius. Vide dicta I Esdræ, cap. IV. vers. 7. Adde Persice hæc tria nomina Darius, Xerxes, Artaxerxes fere idem significare. Darius enim idem est quod coercitor; Xerxes idem quod bellator, Artaxerxes idem quod magnus bellator, ait Herodotus, lib. VI, pag. 175, licet Hesychius in Lexicon asserat Darius Persice idem esse quod φρόνιμος, id est prudens, sapiens.
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2. SUSAN REGNI EJUS EXORDIUM FUIT. Fuit hæc urbs regia Darii et regum Persarum, in qua Darius anno tertio regni sui in regem solemnissime coronari voluit, exhibito publico regali epulo, quod hoc capite describitur. Sita est Susan juxta Choaspem fluvium loco amœnissimo, ita dicta a liliorum feracitate et copia, teste Athenæo, lib. XII; Eustachio in Dionysiis, et Etymologico magno: שושן Susan enim Hebraice est lilium; inde Phœnices, Persæ, aliique lilium vocant Susan, vel Susanna: inde quoque dicitur unguentum Susinum, cujus præcipua materia erant lilia, uti testatur Hesychius in voce σούσινον, et Plinius, lib. XIII, cap. I; licet Stephanus, lib. De urbibus, Susan dictam putet a copia fontium, qui Persice vocantur Susan. Simili modo a floribus variæ nominatæ sunt urbes; Rhodus a rosa: ῥόδον enim est rosa, Florentia a floribus. Porro Susan primus condidit Memnon Tithoni filius, ait Herodotus, Ælianus, Strabo et Cassiodorus; unde Memnonea est cognominata: auxit vero eam novisque palatiis illustravit, ac regia sede decoravit Darius Hystaspis, teste Æliano. Sunt qui Susan putent esse Tauris, quæ hodie Sophi regis Persarum est Regia. Porro reges Persarum, ait Xenophon, lib. VIII, Cyrop., hyemem Babylone transigunt, quæ regio calidissima est; ver Susis, æstatem Ecbatanis, et ideo, inquit, neque hyemem sentiunt, neque æstatem; sed perpetuo illis cœlum vernat et tempus. Ælianus vero et Athenæus, lib. XII, cap. III, aiunt reges Persarum hyemem agere in Susis, æstatem in Ecbatanis.
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3. TERTIO IGITUR ANNO IMPERII SUI FECIT GRANDE CONVIVIUM. Fabulatur hic Chaldæus Assuerum voluisse sedere in solio Salomonis, quod Nabuchodonosor e Jerusalem transtulerat in Babylonem, et Cyrus e Babylone in Persidem, cumque solium non caperet Darium, eum jussisse aliud simile fabricari, atque in eo formando artifices per biennium laborasse; ideoque tertio anno in eo sedisse Darium, ac hoc convivium instruxisse. Putant nonnulli Darium hoc epulum apparasse, ut eo diem suum natalem publica gratulatione celebraret. Hoc enim moris fuisse Persis docet Athenæus, lib. IV, cap. VI, et Plato in Alcibiade. ET MEDORUM INCLYTIS. Hebraice Parthenim, quod aliqui vertunt paratimi, quasi hi iidem sint qui ὁμότιμοι, apud Xenophontem; scilicet qui pari habentur honore et conditione, q. d. Principes æquales. Verius est Parthenim non esse Græcum, sed Persicum Satraparum nomen.
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5. QUOD REGIO CULTU ET MANU CONSITUM ERAT. Nam Cicero, lib. De Senectute, testatur Cyrum regem Persarum sua manu agros et hortos excoluisse. Ait enim: « Cum autem admiraretur Lysander et proceritatem arborum, et directos in quincuncem ordines, et humum subactam atque puram, et suavitatem odorum, qui afflarentur e floribus: tum eum dixisse mirari se in eo diligentiam, sed etiam solertiam ejus a quo essent illa dimensa atque descripta; et ei Cyrum respondisse: Atqui ego ista sum dimensus; mei sunt ordines, mea descriptio, multæ etiam istarum arborum mea manu sunt satæ. »
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6. ET PENDEBANT EX OMNI PARTE TENTORIA AERII (ita legendum, non « ærei, » vel « aurei ») COLORIS AC CARBASINI ET HYACINTHINI. Per tentoria accipe tapetes, et aulæa ad palos et arbores in horto suspensa, tum ad ornatum, tum ut convivas a sole, imbre, et vento protegerent. Erant hæc « coloris aerii, » id est, candidi, ut habent Hebræus, Pagninus et Vatablus. Aer enim pellucidus et luce splendidus apparet candidus. ET CARBASINI, Hebraice Corpas, id est viridis. Unde multi legendum hic censent carpasini (ut littera b in affinem p commutata sit, ut sæpe fit) uti habent Septuaginta, hoc est viridis. Hic enim color mire oculos recreat. Ita Hebræi, Serarius, Sanchez, Pagninus, Vatablus, Marinus et alii. Nonnulli ex vocis similitudine suspicantur carbasinum esse coccinum, quod vulgo carmosinam vocant. Hebræum enim carpas, id est carbasinum, sive carpasinum, hoc loco tantum reperitur: unde genuina ejus significatio ignoratur. Verum priori expositioni, quod scilicet color carpasinus sit viridis, favet, quod Arabes etiamnum apium hortense (petroselinum) quod summe est viride, vocant Carfs, quod per crasin idem est cum Hebræo Carpas, uti ex Aben-Esra scribit Matthiolus in Dioscer. lib. III, cap. LXIX. Hinc et Petroselinum dictum est, quasi petrarum σέλινον, hoc est apium: nam inter petras melius nascitur, teste Plinio, lib. XX, cap. XII. Alius ergo est color carpasinus, scilicet viridis; alius carbasinus proprie dictus; hic enim est candidus, ita appellatus a carbaso, quod est linum miræ tenuitatis, ideoque candicans, teste Plinio, lib. XIX, cap. I. Est et carphos herba, quæ alio nomine buceras, a similitudine cornuum bovis dicitur, de qua Plinius, lib. XXIV, cap. XIX, quæ pariter est viridis. EBURNEIS. Hebraice argenteis. Sic et Septuaginta et Chaldæi. LECTULI QUOQUE AUREI ET ARGENTEI. Nota priscos primo usos sellis, et assedisse ad mensam (uti modo assidemus), ut patet ex Gen. XLIII, versu 33, et ex Philone libro De vita Joseph, et Athenæo, libro primo. Unde apud Homerum in Odyssea passim convivæ dicuntur assidere mensæ. Postea tamen Judæi, Persæ, Græci, Romani, et omnes fere gentes usæ sunt accubitu in cæna et prandio, ut non tam sedentes, quam jacentes in lectulis mollius cœnarent, ac sumpto cibo in iisdem quiescerent, vel etiam dormitarent: fatigatum enim ex labore corpus magis reficitur et quiescit jacendo quam sedendo. Accubitus autem hæc erat forma. Accumbebant convivæ reclinata supera parte corporis in cubitum sinistrum, infera vero in longum porrecta et jacente in lecto, capite leviter erecto, dorso a pulvillis modice suffulto. In singulis autem lectulis accumbebant terni aut quaterni hac ratione, ut ejus qui supremo loco accumberet pedes juxta secundo loco accumbentem porrigerentur, et secundi pedes juxta tertio accumbentem, et ita deinceps. Rursum ejus qui secundo accumbebat occiput ad umbilicum aut pectus primo accumbentis obversum erat; ac eodem modo cæteri deinceps accumbebant. Hinc intelligimus quomodo S. Joannes in ultima cœna Christi, in ejus pectore, quasi in sinu recubuerit; et quomodo sancta Magdalena Christi ad mensam accumbentis pedes retro, sive post eum stans lavare potuerit. Hinc denique patet quid significet triclinium, scilicet locum refectionis, in quo communiter terni circa mensam erant lecti. Hinc pariter lectuli hi mensales vocati sunt thori, stibadia, thoralia, accubitalia, quæ passim obvia sunt apud Ciceronem, Plinium, Athenæum, Seneca, Virgilium et alios. Vide Ciaconium, Fulgentium, Ursinum et alios in Triclinio. SUPER PAVIMENTUM: in pavimento ergo humi prandebant et cœnabant Persæ, more Orientalium, æque ac fecit Judith, cap. XII, vers. 19, ut patet ex Græco. Nec enim alterius mensæ hic ulla fit mentio. PARIO, id est, candido marmore ex insula Paro, quod cæteris præstantius est et pretiosius. PICTURA, ex lapidum varietate, opere quasi musivo intexta et contexta consurgens. Lapides hi Hebraice vocantur dar et socharet; quinam hi fuerint, ignoratur.
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7. BIBEBANT AUTEM QUI INVITATI ERANT AUREIS POCULIS; ET ALIIS ATQUE ALIIS VASIS CIBI INFEREBANTUR. Prisci Persæ sub Cyro et ante Cyrum in cibo et potu admodum fuere frugales; atque, ut ait Xenophon, libro I Cyropædiæ, habebant « pro cibo panem, pro obsonio nasturtium, pro potu aquam fluminis. » Unde Cicero, Tuscul. I: « Persarum victus, ait, a Xenophonte exponitur, quos negat ad panem adhibere quicquam præter nasturtium. » Hinc duri fortesque evasere ad labores et bella, quibus regnum et monarchiam obtinuerunt, quam invalescente gula et luxu perdiderunt. De priscorum Persarum temperantia et posterorum luxu, vide Xenophontem, lib. VIII; Stobæum, serm. 42 et 44; Herodotum, lib. IX; Athenæum, lib. IV. Certe in Saturnalibus Macrobius ait mensam priscorum fuisse sacram, ac veteres primum numinis meminisse, deinde bene precatos convivis, ac post precationem dapibus cum modestia usos. Serinus apud Stobæum ait reges Persarum ante cibum de modestia disputasse, et ante potum de temperantia. Quin et Augustum trinis tantum ferculis exhibuisse convivia, testis est Suetonius in ejus Vita, cap. XIV: « Convivia nunquam, inquit, et serius inibat et maturius relinquebat, cum convivæ et cænare inciperent, priusquam ille discumberet, et permanerent digresso eo. Cænam ternis ferculis; aut, cum abundantissime senis præbebat, ut non nimio sumptu, ita summa comitate. Nam et ad communionem sermonis tacentes, vel submissim fabulantes provocabat, et aut acroamata, et histriones, aut etiam triviales ex circo ludos interponebat, ac frequentissime aretalogos, id est, placide loquentes. » Servius, in lib. I Æneid., ait priscos duobus tantum ferculis usos. Adde: Veteres in mensa sapientes et serios miscebant sermones, ut patet ex Athenæo de cœnis sapientium; erant ergo sobrii, ac cavebant ne ebrii delirum quid dicerent. Unde M. Varro numerum convivarum hac lege definit: « Ut neque minor, quam gratiarum sit, neque quam musarum numerosior, » ait Macrobius, lib. I Satur., cap. IV. Gratiæ autem sunt tres, Musæ vero sunt 9. Idem Macrobius, lib. VII: « Sic, ait, apud mensam philosophandum est ut crateri liquoris ad lætitiam nati (vini) adhibeantur, non modo Nympharum, sed Musarum quoque admixtione temperies, etc., cum non minus quam dulcedo vini, hilarent verba convivium. »
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8. NEC ERAT QUI NOLENTES COGERET AD BIBENDUM. Non enim amici, sed inimici et hostis est cogere ad bibendum, etiam supra et contra naturam, quod nullæ bestiæ faciunt. Xenophon, lib. VIII Cyropædiæ, ait apud veteres Persas lege cautum fuisse ne amphoræ ad convivia importarentur, quod existimarent minus tam corpora, quam mentes deliritari, si quis non nimium hauriat. Nunc vero has non importari, restat id quidem, sed tantum bibunt, ut non importent, sed ipsi vino sepulti exportentur, eo quod ipsi recto corpore consistere et exire nequeant. Sic etiam hodie apud nonnullos prisca temperantia in plusquam porcinam ingluviem abiit. Vide Fevardentium hic. Salica lex, teste B. Rhenano, lib. II Rerum Germanicarum, fuit: « Nemo militiæ socium suum, aut quemlibet alium ad potandum invitato. » Qui enim cogit, tyrannus est. Tyrannicum enim est illud, quod e Græcorum pergræcationibus citat Tullius, Tusculanor. V: « Aut bibat, aut abeat. » Tyrannus fuit Alexander Magnus qui, « meracum audacter propinans, etiam alios coegit, » ait Athenæus, lib. II. Tyrannus fuit Heliogabalus Imperator, qui, ut ait Lampridius: « Præfectum urbicum sæpe post cænam ad potandum vocabat, adhibitis et Præfectis prætorio, ita ut, si recusarent, magistri eos cogerent. » Certe Empedocles convivio præfectus, cum convivas ad bibendum cogeret, postridie reus fuit in judicio. Cogere enim est libertatem convivæ adimere, vim injicere, naturam corrumpere, sanitatem lædere, ut non Deo, sed Baccho stomachos et mentes suas immolare et mactare videantur. Sapienter Anacharsis apud Laertium quatuor pocula sive haustus assignans, ita eos distinguit. Primum, ait, quod bibitur pertinet ad restinguendam sitim, secundum ad hilaritatem, tertium ad voluptatem, quartum ad insaniam. Porro S. Augustinus et Ambrosius graviter taxant eos qui cogunt convivas bibere ad sanitatem principis, vel amici, et ut ait S. Augustinus serm. 231 De Temp.: « Per inimicam amicitiam, adjuvare homines non erubescunt, ut potum amplius accipiant quam oportet. Qui enim alterum cogit, ut se plus quam opus est bibendo inebriet, minus malum ei erat, si carnem ejus vulneraret gladio, quam animam ejus per ebrietatem necaret. Certa bibendi lege contenditur, qui poterit vincere, laudem meretur ex crimine. » Et serm. 232: « Excusatio falsa objicitur; persona potens me coegit, ut amplius bibam. » Et hortatur ne obtemperent, martyres potius fiant, neque ad virorum, Angelorum, aut reliquorum sanctorum nomina bibendum monet. Audi S. Ambrosium, lib. De Elia et jejunio, cap. VII: « Quid obtestationes potentium loquar? quid memorem sacramenta, quæ violari nefas arbitrantur? Bibamus, inquiunt, pro salute Imperatorum; et qui non biberit, sit reus in devotione: videtur enim non amare Imperatorem qui pro salute ejus non biberit. O piæ devotionis obsequium! bibamus pro salute exercituum, pro comitum virtute, pro filiorum. Et hæc vota ad Deum pertinere judicant, sicut illi qui calices ad sepulcra martyrum deferunt, atque illic ad vesperam bibunt, atque aliter se exaudiri posse non credunt. O stultitiam hominum, qui ebrietatem sacrificium putant; qui existimant illos ebrietate placari, qui jejunio passiones sustinere didicerunt! » An non insania est ita ad alterius sanitatem bibere, ut propriam lædas et perdas? An non calicum remiges et belluones sunt, qui ventrem dapibus vinoque saburrant quasi porci, imo plusquam porci? Nec enim porcus, quantumvis gulosus, plus comedit quam ut famem, plus bibit quam ut sitim satiet; neque ullis fustibus aut gladiis ut id faciat, adigi se sinit. PRÆPONENS MENSIS SINGULOS DE PRINCIPIBUS SUIS, UT ACCIPERET UNUSQUISQUE QUOD VELLET. Inter hos principes fuit Zorobabel, filius Salathiel, filii Jechoniæ regis Juda, qui cum sociis suis Hebræis regii corporis custodibus erat ex intimis amicis Darii, ac post convivium disputans cum eis de fortissimo palmam retulit. Cum enim primas diceret: « Forte est vinum, » secundus: « Fortior est rex, » tertius Zorobabel dixit: « Fortiores sunt mulieres, super omnia autem vincit veritas. » Quocirca Darius annuens illi ait: « Pete quod vis, et tibi dabo, » tum Zorobabel: « Memor esto, inquit, voti tui quod vovisti ædificare Jerusalem in die qua regnum accepisti, et omnia vasa quæ accepta sunt ex Jerusalem remittere. Et tu vovisti ædificare templum quod incenderunt Idumæi, quando exterminata est Judæa a Chaldæis. Hoc est quod postulo, ut facias votum quod vovisti Regi cœli ex ore tuo. » Quare, cum osculatus esset illum Darius, votum implevit, et templum instauravit, ac vasa cum muneribus in Jerusalem remisit, uti fuse narratur III Esdræ cap. III et IV. Allegorice hoc Assueri convivium ad litteram fuit vanum vanæ voluptatis et gloriæ aucupium, sed mystice magnum S. Eucharistiæ simulacrum. Primo enim Assuerus rex et monarcha repræsentat Christum Regem regum, et Dominum dominantium. Unde « Assuerus » Hebraice et Chaldaice idem est quod magnum caput, magnus rex, et princeps. Addit Lyranus: « Assuerus interpretatur beatus; Christus autem non solum beatus est, sed et sanctorum beatitudo. » Glossa vero interlinearis: « Assuerus, inquit, Christum Dominum ostendit nomine et dignitate; interpretatur enim ostium. Christus autem dicit: Ego sum ostium, per me si quis introierit, salvabitur. » Secundo, Assuerus hoc convivium celebravit in regia sua Susan, quæ vox Hebraice significat lilium, puritatis et virginitatis symbolum. Sic Christus in Susan, id est in Ecclesia, quæ liliis castorum et virginum floret, instituit Eucharistiam, quæ proinde a castis, et omni labe puris purissime suscipienda est; itaque suscepta puritatem et castitatem valde adauget. Ipsa enim est « frumentum electorum, et vinum germinans virgines, » Zach. IX, 17. Hinc Ecclesia vino hoc non ebria, sed sobria hilarescit et exultat, aitque: « Sicut lætantium omnium habitatio est in te, » Psalm. LXXXVI, 7. « Et transibo in locum tabernaculi admirabilis usque ad domum Dei, in voce exultationis et confessionis, sonus epulantis, » Psalm. XLI, 4. « Et justi exultent et delectentur in lætitia. » Psalm. LXVII, 4. Tertio, Assuerus hoc convivium celebravit septem diebus, id est, toto tempore hujus vitæ, quod septem diebus agitur, ait Glossa interlinearis juxta illud Christi, Matth. XXVIII, vers. ult.: « Ecce ego vobiscum sum omnibus diebus usque ad consummationem sæculi. » Ita Lyranus. Quarto, ob magnitudinem convivii. « Fecit, inquit, grande convivium. » Quid grandius Eucharistica mensa, « Cœna magna, » per excellentiam? Unde Glossa ordinaria: « Hujus, inquit, convivii historia pompam historiarum, et luxum Regis ostendit; sed Christi spirituales delicias, quas unicuique dispensat, allegorice significat. » Quinto, Assuerus non tantum principes, sed et totum populum a minimo usque ad maximum invitavit: sic Christus ad Eucharistiam invitat omnes tam pauperes, quam divites; tam feminas, quam viros; tam senes, quam juvenes. Sexto, ob convivii magnificentiam; nam Lyranus et Glossa asserunt per hortum, in quo fit, significari Ecclesiam quæ est hortus conclusus, multis consitus arboribus, et fructiferis per sanctam vitam, et aromaticis per bonam famam. Per tentoria superne obumbrantia, et columnas inferne sustentantes, indicari Sanctorum suffragia, et divina præsidia quibus, qui ad hanc mensam accedunt, defendantur. Per multiplices velaminum et funium colores, candidos, purpureos, hyacinthinos, intelligi virgines, martyres, doctores, qui hujus convivii dapibus saginantur. Per lectulos etiam aureos et argenteos, in quibus convivantes recumbebant, tranquillas et pacatas exprimi conscientias, quas habere debent, qui hoc divino pabulo perfruuntur. Per gemmas et picturas, quæ mira varietate decorabant pavimentum, insinuari virtutes et reliqua dona spiritualia, quibus rite communicantium mentes picturantur. Septimo, ob cibi et potus suavitatem et delicias: « Vinum, inquit Scriptura, ut magnificentia regia dignum erat, et præcipuum apponebatur. » In Eucharistia vero Christus ut cibus apponitur, in quo quasi in manna haurimus omne Angelorum delectamentum, et omnem spiritus suavitatem, juxta illud: « Panem cœli dedit eis; et panem Angelorum manducavit homo. » Psal. LXXVII, 24 et 25.
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9. VASTHI QUOQUE REGINA FECIT CONVIVIUM FEMINARUM. Hinc apposite Hebraice Vasthi idem est quod et potatio, vel et stamen; fila enim et stamina sunt opera feminarum. Pro Vasthi Græce est Asti; Josephus Scesti, indeque composita sunt nomina Persica Astaspes et Hystaspes. Unde nonnulli cum Serario suspicantur hanc Vasthi fuisse filiam Hystaspis, ac sororem Darii mariti sui. Favet Ctesius asserens fratrem Assueri fuisse Oudiaspen, quod nomen alludit ad Vasthi: quasi hæc Oudiaspis fuerit soror. Persæ enim sorores ducebant in uxores, ut docet Herodotus in Cambyse, Curtius, lib. VIII, Plinius, lib. XXXVI, cap. VII. Alii putant Vasthi fuisse filiam Cyri; hanc enim uxorem duxisse Darium ad confirmandum sibi regnum Persarum docet Justinus, lib. I, et Herodotus, lib. III, qui eam vocat Artystonam, quod nomen alludit ad Vasthi.
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10. CUM REX ESSET HILARIOR, ET POST NIMIAM POTATIONEM INCALUISSET MERO. Leges Persarum permittebant regi Persarum semel in anno, scilicet in festo Solis, quem Persæ colebant ut Deum, inebriari; verum quod semel permiserat lex, sæpius pro suo imperio usurpare poterat rex. MAUMAM. Græce est Aman, licet Hebræi Aman putent fuisse Mamuchan, de quo vers. 14.
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11. UT INTRODUCERENT REGINAM VASTHI, etc. UT OSTENDERET CUNCTIS POPULIS ET PRINCIPIBUS PULCHRITUDINEM ILLIUS. Jussit hoc Assuerus partim ex temulentia, partim ex libidine; quare incauta, imprudens, superba, inhonesta, et inverecunda fuit hæc ejus jussio, cui proinde Vasthi non tenebatur obedire pudoris et castitatis causa, ne sua forma principum jam mero æstuantium oculos, animosque in sui concupiscentiam illiceret, uti Candaules rex Sardorum illexit Gygem amicum suum in amorem uxoris suæ, ostendens ei illam nudam: quocirca Gyges, per annulum magicum faciens se invisibilem, occidit Candaulem, et uxorem ejus sibi adscivit, ut narrat Herodotus, lib. I. Fabulantur Rabbini Vasthi pari modo ab Assuero jussam prodire nudam in convivium. Addunt ex Balthasare de quo Danielis cap. V, natam ipsam, quæ tyrannide importunissima, servas Hebræas die Sabbati laborare cogeret nudasque obambulare, hancque causam esse cur ejecta nuda sit, dieque Sabbati, qui septimus etiam vocatur, male perierit. Sed apage obscenitas istæ obscenorum Rabbinorum. ERAT ENIM PULCHRA VALDE. Persicæ mulieres cæteras pulchritudine superabant. Unde Alexander Magnus noluit videre Darii jam a se cæsi uxorem et filias, dicens « Persicas feminas esse oculorum dolores, » ait Plutarchus et Curtius: « In Perside feminarum pulchritudo excellit, » ait Ammianus, lib. LXXIII.
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12. QUÆ RENUIT, ET AD REGIS IMPERIUM, etc. VENIRE CONTEMPSIT. Videtur ergo peccasse superbia, inobedientia et mariti contemptu, quem si demas, honeste ipsa et pudice mariti temulenti inhonestam et impudicam sui coram principibus ostentationem detrectavit; præsertim quia, ut ait Josephus, lib. XI, cap. VI, « Voluit ipsa Persarum leges custodire, quæ ab alienis uxores videri prohibebant. » Quare Macrobius, lib. VII, cap. I, ait a Parthis non conjuges, sed concubinas duntaxat in convivia induci solitas. Idem tradit S. Ambrosius, lib. De Elia, cap. XV. Et Parthopersæ « feminis non convivia tantum, sed et virorum conspectum interdicunt. » Unde Severus Sulpitius de Vasthi: « Stulto, ait, rege consultior, pudens virorum oculis spectaculum corporis præbere jussa abnuit; » tanto ipso laudabilior, quanto in legum pudorisque constantia perseverantior; nam, ut prudenter monet S. Hieronymus, epist. ad Furiam: « Non Æthnei ignes, non Vulcania tellus, non Vesuvius et Olympus tantis ardoribus æstuant, ut juveniles medullæ vino plenæ, dapibus inflammatæ. » Et Tertullianus, De jejun. adversus Psychicos, cap. I: « Monstrum scilicet haberetur libido sine gula; cum hæc duo tam unita atque concreta sint, ut si disjungi omnino potuissent, ipsi prius ventri pudenda non adhærerent. » Denique Plutarchum in Artaxerxe asserit apud Persas fuisse capitale reginæ, aut regiæ alicujus concubinæ lecticam proprius accedere, ipsamque videre. Recte ergo ex lege naturæ, æque ac positiva Persarum, Vasthi noluit suam speciem ostentare convivis temulentis. Utinam Vasthi imitentur feminæ Christianæ, quæ suam formam palam ostentant, imo fucant, ut juvenes in sui amorem illiciant! itaque eorum corpora et animas lenocinantur cum æterno tam sui, quam ipsorum exitio: « Nam oculi sunt in amore duces. » Et formosa illicique femina nihil illecebrosius. UNDE IRATUS REX, ET NIMIO FURORE SUCCENSUS, protulit contra Vasthi iracundam et iniquam repudii sententiam, quæ sequitur. Nam vir « omnis vinolentus est ira inferior et mentis vacuus, » ait Sophocles apud Stobæum, serm. 18.
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14. SEPTEM DUCES PERSARUM, ATQUE MEDORUM, QUI VIDEBANT FACIEM REGIS, hoc est, erant intimi et consiliarii, et familiarissimi regi. Nam, ut ait Justinus, lib. I in fine: « Apud Persas persona regis sub specie majestatis occulitur; » unde cap. VII, vers. 8, Aman, qui in regis indignationem inciderat, faciem operuerunt, quasi indigni qui viderent regem, quem adeo offenderat. Similem fastum usurparunt nonnulli reges, ac hodie usurpant reges Sinarum. Idipsum Persæ a Medis æque ac regnum acceperunt. Nam de Dejoce, rege Medorum, ait Herodotus, lib. I, pag. 21: « Cavet, ut nec conspici regem a quopiam fas esset. » Nam ut ait Valerius Maximus, lib. II, cap. VII: « Quidquid in excelso fastigio positum est, humili et trita consuetudine, quo sit venerabilius, vacuum esse convenit. »
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19. UT NEQUAQUAM VASTHI ULTRA INGREDIATUR, etc., REGNUM (reginæ titulum, dignitatem et magnificentiam) ILLIUS ALTERA, QUÆ MELIOR EST ILLA, ACCIPIAT. Plutarchus in Artaxerxe agens de Persis: « Sunt barbari, ait, maxime zelotypi, et in uxores feri. » In hunc locum commentans Lutherus, omnes pudoris leges, limitesque excussit, docens quod, si uxor ad opus conjugale sit difficilior, vocetur ancilla, eique dicatur a marito: « Si nolis tu, vult alia; si non vult uxor, veniat ancilla. » Dignum tali patella operculum; dignum tali propheta Priapi oraculum. Sanius S. Hieronymus, epist. ad Rusticum: « Philosophi hujus sæculi, inquit, solent amorem veterem amore novo quasi clavum clavo expellere. Quod et Assuero rege septem principes fecere Persarum, ut Vasthi reginæ desiderium, aliarum puellarum amore compescerent. Illi vitium vitio, peccatum peccato meditantur; nos amore virtutum vitia superemus. Declina, ait, a malo, et fac bonum. Quære pacem et persequere eam. Nisi oderimus malum, bonum amare non possumus. » Tropologice. Vide hic ut convivium Assueri in mœrorem desinat, et extrema gaudii luctus occupet, ac rex Vasthi reginam conjugemque suam pulcherrimam abdicet et repudiet. « Sic fluvii, inquit illa, in alveo suo dulces sunt; cum tamen ad mare decurrant, fiunt amari. » Vide Chrysostomum, hom. 6 in epist. ad Hebr. in Morali. Sic primorum conviviorum et deliciarum postridianas est dies doloris et pœnitentiæ.
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22. ESSE VIROS PRINCIPES, q. d. viros, sive maritos in domibus suis debere esse principes, ac dominari suis uxoribus, filiis et famulis.
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… I Settanta usano δράκων altre 8 volte: Esth. 1, 1 e 10, 3 c (Volg. 11, 6; 10, 7); Sap. 16, 10; Eccl. 25, 16 (Volg. 23); Dan. (Bel et draco, Volg.) 14, 22-27, ove si tratta del culto del serpente a Babel.
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ESTER (EBR. 'ESTÉR; VOLG. ESTHER)
Assuero (v.), ebraico 'Aḇaḇnārāt, è senz'altro Serse I (485-465 a. C.), che ebbe la capitale a Susa (Esth. 1, 2). Le indicazioni storico-geografiche e il carattere di Serse, come risultano dal nostro libro, collimano con quanto scrive Erodoto, VII-IX. …
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… di 100 scale) Palazzo reale (cf. Esth. 1, 5); vi dimorò gli ultimi tre anni e vi morì nel 486. Al tempo di Artaserse I (445-42) un grande incendio rovinò l'Apadana, grande salone sostenuto da numerose colonne che serviva alle adunanze del governo (cf. ibid. 1, 3); fu restaurata da Artaserse II (404-359), che operò molti rimaneggiamenti altrove. …
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… Dario I vi si stabilì, e i successori passarono volentieri la primavera a Persepoli (v.), l'estate a Ecbatana e l'inverno a S. Dario I (verso il 500) iniziò la costruzione del grandioso (più di 100 scale) Palazzo reale (cf. Esth. 1, 5); vi dimorò gli ultimi tre anni e vi morì nel 486. Al tempo di Artaserse I (445-42) un grande incendio rovinò l'Apadana, grande salone sostenuto da numerose colonne che serviva alle …
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Si venne quindi accreditando il numero di sette a. (cf. Testamento di Levi, 8, 2 sg.; - Ez. 9, 2; Tob. 12, 15), come sette erano gli assistenti al trono dei sovrani orientali (Esth. 1, 10).
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… Così si spiega che la t. fu detta dāth « legge » in aramaico (Esl. 7, 12-26; cf. Esth. 1, 13; 3, 8; ecc.), e poi dei Settanta (sec. …
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Douai 1609-10), trascrizione 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')). Pubblico dominio.