walle had been hung with rich stuffs, and with a canopy of white, green and blue fastened with cords of fine linen and purple to "silver rings and pillars of marble.,: The couches on which they reclined were covered with cloth of gold interwoven with "gold and silver." Crowds trod the tesselated pavement, or lounged on silken divans, quaffing winee and sherbet from the silver cups of diverse pattern and rich chasing, or inhaling the scent of the roses, so dear to the heart of a Persian. Endless was the service of viands, fruits, and wines. None, however, "did compel'' in drinking. The arbiter bibendi, chosen by lot to preside, usually compelled the guests to drink as much as he drank ; but this custom was by command of the king set aside. He provided that by temperance the feast should be prolonged, and that by refraining from taking too great a quantity at one time they might be able to continue the longer at their cups. II. INDIFFERENCE TO THE WASTE OF WEALTH. Some defend luxury and waste on the ground that it is good for a country and for commerce. They say that it is the duty of the rich to be extravagant for the sake of the poor. The notion is widely spread, and there are numbers who " better the instruction." It is quite right that wealth should in some way be distributed, and that possessors of wealth should sur- round themselves with those things which cultivate their better natures, and lead to a higher appreciation of the beautiful ; but it is not right to squander wealth in that which merely ministers to pomp and pride. For each one living in luxury and pride, many have to toil the harder. For all the extravagance practised greater exactions have by the poor to be endured. Think of bow hard must have been the lot of the poor labourers on the plains of Persia, from whom was wrung the money which paid for those splendid festivities of the king. Possibly also the money was extorted in harsh ways, practised usually by the farmers of taxes. Think of the bitterness of the many, as contrasted with the brightness of the few. What were the mass the better, that a few tickled their palates, lolled in luxury, or flaunted in pride? The 1Jbject of the whole waste was to flatter the vanity of the king. He ought to have been more thoughtful for the interests of bis subjects than to permit or foster such waste. By moderating pomp, and lessening the expenses of government, he might have lessened the burdens on bis poor subjects and slaves ; but security of position only leads to an indifference to the waste of wealth. III. AN ABUSE OF ABSOLUTE POWER. we see this in the ready consent given to the slaughter of thousands of defenceless, captive, and inoffensive people. He gave this consent simply to please an inhuman courtier. This is perhaps only one among many harsh decrees of which we are ignorant, but it is sufficient to indicate the abuse of absolute power. It is easy to condemn this act of Ahasuerus, but it is pos- sible that many of us are guilty of something akin to it in spirit. There is power which comes to a man by custom, or acquisition, or accumulation, or marriage, or by law. A man may withhold wages on slight excuse, extract excessive work; if married, may make his wife miserable by his tyranny, or his children fearful by out- bursts of passion or cruelty. In many a home there is more absolutism and imperi- ousness than was ever manifested by a modern Czar of Russia or ancient king of Persia. Few are unselfish enough to wield absolute power; and many, like Ahasue- rus, forget that there is an equality of obligations on the part of the ruler and the ruled, superiors and inferiors. The life of Ahasuerus teaches us that neither possessions nor position, pomp nor power, pride nor pelf, can satisfy a human soul. God has not intended they should. He has reserved to himself the power to make us really happy. Ahasuerus, with all his magnificence, was doubtless a dissatisfied man. The determination to prolong the feast is rather an indication of satiety than of satisfaction. The past had not fully answered his expectations. He knew not him whose service is perfect freedom, and the knowledge of whose love once possessed becomes the most cherished possession. He knew not clearly of that loftiness of character which is a crown that never fades, and of that hope in the future where treasure never corrupts. He could not say, in prospect of meeting his God, " I shall be satisfied when I awake with thy likeness. "-H.
Vers. 5-7.-Vaniey. A special banquet wound up the protracted festivities. Of this banquet note-1. It was giYen to the inhabitants of Shushan, both great and 10 THE BOOK OF ESTHER [CR. I. 1-9.