In the Septuagint, of Esther iii: 7, there is an addition to the text, which some interpreters think belonged originally to the Hebrew. The addition is historically correct, and makes the passage plain. The reading of the Septuagint is in the manner following: "In the first month, that is, the month Nisan, in the twelfth year of king Ahasuerus, they cast Pur, that is, the lot before Haman, from day to day, and from month to month, that they might destroy in one day the people of Mordecai; and the lot fell on the fourteenth day of the month Adar." The first month here refers to their civil year, and the month Nisan answers, say to March, and Adar corresponds to parts of February and March. They cast Pur, that is, the lot. It seems probable, from the best authorities, that Pur is the Hebrew form of the Persian pari, which means happening fortuitously. This word comes to us through the Latin pars, from which we have PART. Some have suggested that Pur signified a game of chance, that was played with Haman, or by his direction, from day to day, for the purpose of diverting his mind, until the favorable time should come for seeking his vengeance on the Jews; or that they cast lots to determine how they should divide the spoils to be taken from the wealthy families they were going to destroy. It is well known that the Persians and oriental nations were much given to divination. Even the ancient Hebrews were in the habit of casting lots, or of using a species of divination by which to find out the divine will. Lot-casting, as far as it seemed to me for edification, was considered in my little volume on "Achan, THE BOTTLE KING. 319 or the Wedge of Gold," to which I beg to refer without repeating or adding anything here. But we western nations and peoples are not wholly emancipated from similar superstitions. Shakespeare following the old chronicler Hollinshead, says, speaking of Agincourt, and of the evening before the battle: "Proud of their numbers, and secure in soul, Henry V. Hollinshead says, the French were so sure of victory, that the captains had determined how they would divide the spoil; "and the soldiers, the night before, had placed the Englishmen at dice." Similar things are said of the English on the eve of the battle of New Orleans, eighth January, 1815. From Horace,* in several places, and from other classic authors, whom it is not necessary to name, it is seen that it was the custom of the ancients to choose a governor arbiter bibendi-by the cast of the dice, or as some translate it, to gain the dominion of the bottle by the vote of the dice. The allusion is, no doubt, to the practice mentioned in a preceding chapter, of having some one chosen to preside over their feasts, whom all were obliged to obey, and to drink as he directed. The manner of choosing was by throwing the dice, which had, on their different sides, the figures of † Published in San Francisco, and also by the Presbyterian Board at Philadelphia. Chapter iii: p. 46, et seq. * Non regna vini sortiere talis. Odes, 1 lib. 18. Quem Venus arbitrum Dicet bibendi? 2 lib, vii. 25. Jupiter, Mars, Saturn, Apollo, Venus and Diana. He who first threw a Venus presided, was called the king of the bottle, or governor of the feast, as at the marriage in Cana of Galilee. John ii: 8, 9. This much is certain, ancient nations were in the habit of casting lots to find out whether they should do or forbear to do-go to war or refrain; and to find out what days were lucky for beginning an enterprise. The king of Babylon cast lots, or divined which way he should lead his armies, by arrows. For example, when, at the parting of two ways, and wishing to know whether or not to go against Jerusalem, two arrows were prepared, one commanding him to go and the other forbidding, and they were shot, drawn or touched in some way, and which ever was made to answer first was followed. In Haman's case, probably, the names of all the months were written on the dice, and when the month had been designated, then the day of the month was ascertained in like manner. Though wicked, Haman was superstitious, as were Samson's enemies, the old Philistines. And so are the heathen to this day; and so, also, are most ungodly men, even men renowned for learning and scientific knowledge, and boasting that they are unbelievers, have yet often shown symptoms of the most tormenting superstitions. It is not unusual for skeptics to turn out the most credulous of men, and for those who do not believe Moses and the prophets, Jesus Christ and his apostles, to be believers in tableturning and spirit-rappings and the such-like nonsense. Haman's object, no doubt, was to get his gods enlisted on his side, and, if possible, prevent the Jews from having any aid from their God. He, therefore, THE DAY FIXED BY LOT. 321 resorted to lot-casting, to find out what month and what day would be the most unpropitious for the Jews. And, upon trial, he finds, as answer, that Adar was the unfavorable month, and, upon investigation, is confirmed in this opinion, by finding that they have no festival for that month. It was a month not sanctified or protected by any religious rites. This, therefore, he concluded was the most suitable month for his business. And, giving thanks to his gods, he sets about fixing the day, and it falls on the thirteenth day of the month. And he again drinks to Ahriman, and vows to fill his temple with offerings and votoes. It is worth while to observe here, that Haman's object was not could not have been-as Le Clerc and some others have said, to give time to the Jews to escape; to frighten them to flee away. Whither could they go? How much of the then known world was open to them beyond the provinces of the great king? No. The time was, indeed, too far off to please him, but it had been fixed by lot, and he was too superstitious to think of changing it. And how remarkable it is, that the lot fixed the time nearly twelve months off--as far off as the list of months allowed-thereby giving Mordecai and Esther full time to concert measures for Haman's defeat. Surely, the Lord maketh the wrath of man to praise Him, and the remainder of wrath He restraineth. The God of Abraham here begins to work Haman's confusion. If the time had been shorter, how would it have been possible to neutralize the murderous decree throughout all the provinces, as we have found was done, from India to Ethiopia, in time to save the Jews? It was not, then, as men say, a mere chance-nor was it the Persian gods that fixed the month and the day, but the God of the Hebrews, who remembered His covenant with their fathers. The last month of the year is fixed upon, in order that as much time as possible may be given to Mordecai and the queen to use the proper means for the deliverance of their people. The Almighty's hand is upon all the events of life. If the lot is cast into the lap, the whole disposing thereof is of the Lord. Prov. xvi: 33. And though it is remarkable, as has been already observed, that the name of God is not found in the book of Esther; yet, surely JEHOVAH'S presence is clearly to be seen in it, from beginning to end. Where, in the whole of human histories, can we find a chapter of such remarkable Providential interpositions as are here recorded in favor of the seed of Jacob, scattered as a captive people throughout the Persian empire? "What was it, or rather, Who was it, that kept the king's eyes from slumber on a night big with the doom of the Hebrew nation? Who moved him to call for the chronicles of his reign, and to summon the talereciter, or the minstrel, to beguile his waking hours? Who moved the reader to open at that part which related to the service of Mordecai in disclosing a plot against the king's life? Who quickened the king's languid attention and interest, and stirred him to inquire what rewards had been bestowed upon the man to whose fidelity he owed his life and crown? Who timed this so, that this glow of kindly feeling toward Mordecai, and this determination right royally to acknowledge his unrequited services, occurred at the very moment that Haman had arrived at the palace to ask leave to |