THE PATRIOT QUEEN. Of all the female characters in the Old Testament, there is scarcely one more fitted for our admiring contemplation than that of the magnanimous Esther. She exhibits so many rare and valuable qualities, such opposite graces, and seemingly contradictory endowments, that the Christian lady can hardly fail to derive both delight and advantage from a minute observation of the various excellences of this lovely Jewish queen. When we survey the scriptures as a whole, and observe how far the narrative parts exceed those of a didactic nature, it will appear to be the intention of our Great Teacher to instruct us by example rather than by precept. The word is thus described by St. James to act as a glass or mirror, wherein virtue and vice, good and evil, appear in their just proportions, clothed in their native beauty and deformity, so that the exceeding value of the one, and the no less real misery and mischief of the other, are in this manner demonstrated more satisfactorily than by the corrected definitions. This consideration will serve as a sufficient apology for copying from the life, in our researches after excellence-not from dead rules or from an imaginary creature. The heroes and heroines of the novelist fail in subserving the purposes of true morality-and why? Because these faultless monsters,' although decked in every possible and impossible perfection, are not in reality human beings; they do not act, and think, and feel, in difficult and trying situations, as we are conscious we should ourselves do, were we similarly circumstanced. Their actions may indeed wear a higher semblance of virtue; for it is easy to imagine something far better than human nature in its present state; but if they have not our conflicts and temptations, they cannot engage our sympathy, and as a necessary consequence they do not challenge our imitation. In order, therefore, that a character may strongly interest the imagination and affect the heart, it seems in the highest degree requisite that it should be perfectly natural. Its loftiest flights and its sublimest features must be in strict keeping with human weakness, and even frailty, or we shall hail as a prodigy, and not as an exemplar, the rare and difficult perfections that are brought before our notice. How beautifully are these things blended together in the character of the loyal Esther! When nobly risking her life for the good of her people, she is still a woman, weak, timid, and susceptible. We discover the steps by which she has been gradually led to perform an action so heroic. We see her fainting at the first sight of that dread sovereign, whose frown is irrevocable death; and we sympathize with her; we think that if placed in similar circumstances we should feel as she did, and we should desire to act like her. We perceive too, that it was her piety, her obedience to Mordecai, her love for her people, that prompted such noble self-devotedness. We thus learn the full value of these everyday virtues. We are encouraged to practise them likewise; we trust they may one day lead us to the performance of actions great and good like hers. But then Esther was beautiful, it may be said, and it was her external accomplishments, rather than the graces of her pure and heaven-directed spirit, that gave her so powerful an influence over the minds and destinies of her fellow-creatures. A candid perusal of her history will, however, by no means countenance such an assertion. The effect of her beauty is thus described by the inspired penman, in simple but expressive language: "And Esther obtained favour in the sight of all who looked upon her." We will compare this with Prov. iii. 3, 4. "Let not mercy and truth forsake thee, bind them about thy neck, write them upon the table of thine heart, so shalt thou find favour and good understanding in the sight of God and man." These then were the sacred spells by which she captivated the hearts of all beholders. Her soul, the temple of the living God, was the abode of majesty and sweetness, of truth and love; is it then surprising that these heavenly perfections should irradiate her countenance, and impart a secret lustre to her minutest actions? Grace was in all her steps, heaven in her eye, O that woman, disregarding those meretricious ornaments which rather serve to disfigure than to embellish her real graces, would seek by simplicity, meekness, and every feminine virtue, to maintain her only just and permanent influence over the best affections of the heart! It is quite evident that Esther attached very little importance to the advantages of dress and decora tion; for when it was her turn to go before the king, she required nothing but what was usually appointed. Her best ornament was that of a meek and quiet spirit, not inordinately desirous of earthly honours; this enabled her to leave her cause with heaven, prayerfully yet calmly, well knowing that "the king's heart is in the hand of the Lord, as the rivers of water, and that he turneth it whithersoever he will." But let us follow our heroine through the sequel of her history; it will furnish us with fresh matter for admiring consideration. In her conduct to Ahasuerus she betrays a knowledge of the human heart, which, at her early age, could only have been acquired by the most diligent self-examination. A less dispassionate or reflecting spirit would have immediately opened her suit to that monarch, when he says to her with so much tenderness, "What wilt thou, queen Esther? and what is thy request? it shall be even given thee to the half of the kingdom." But aware of the influence of Haman, and probably little acquainted with the personal character of one with whom she was nevertheless so closely connected, she prudently forbears to hazard her cause upon the assurance of one favourable moment, and invites the king and Haman to a banquet. But wherefore Haman? Why bestow this mark of favour upon the adversary of Mordecai and of the Jewish people? Let it not be supposed that her intention in so doing proceeded from a crafty or insidious feeling, although the effect upon Haman's mind proved fatally intoxicating. It was indeed nigh to impossible that she could anticipate such a result, while the event serves fully to explain as well as to justify her conduct. She was going to inform the king of a conspiracy against her people, in which she was of necessity involved. Of this, Haman was the sole originator; it was surely, then, both equitable and generous to make her statement in presence of her adversary, that he might have the opportunity of repelling the accusation if unfounded. The catastrophe, alike interesting and impressive, is too well known to all Bible readers, to require a particular description. We may perhaps be pardoned, however, for dwelling for a few moments upon Esther's attainder of her adversary, it is so characteristic of the simplicity, candour, and straight-forwardness of her mind. When Ahasuerus, highly incensed at finding the life of his beloved queen endangered, exclaims, Who is he, and where is he, that durst presume in his heart to do so? She replies in few, very few words, but with that moral courage which the love of truth can alone impart, "The adversary and the enemy is this wicked Haman." She attempts not by studied language, or invective to augment the anger of the king, still she is not afraid to call things by their right names, and bestows on this bold bad man an epitbet he so well deserves; for Esther knew nothing of the false charity or liberality, so fashionable in these enlightened times, which regards virtue and vice, good and evil, with equal complacency. It will be seen, in the concluding chapters of the history, that Esther again appears uncalled before the king, and with tears entreats him "to put away the evil of Haman the Agagite, and his device that he had devised against the Jews." From which we may conclude that Ahasuerus, satisfied with execut |