When the queen, who, from one distinguishing act of her life, I have called _the good grandmother_, heard the sad tidings of the death of her only son, of her mother, and of all her kin, what did she? mourn, and weep, and give herself up to melancholy? she was quite incapable of such weakness. If she had no children left, she at least had grandchildren--she must take care of them--the tender little playful babes, her own flesh and blood, and all that was left upon the earth of her late son. And she did take care of them--the care that Pharaoh took of the Israelitish infants--the care that Herod took of the nurslings at Bethlehem--the care that the tiger takes of the lamb. She was worse than the tigress; for the latter will at least defend her young ones from all attacks, even at the peril of her own life. But she--shame of her s.e.x!--commanded the immediate execution of all the children of her son, that she might reign alone, and never be called upon to resign the sceptre to a lawful heir.

They are slain! The shouts and laughter of that band of little ones is stopped forever--the galleries will never more re-echo to their youthful voices; vainly did they rush into the arms of their nurses for protection. They are slain; all save one! For if they have a grandmother they also have an aunt, and one who is ruled by different principles.

She is the sister of their father, but probably had not the same mother as he: she early chose the paths of piety and goodness, and was wedded to a man of uncommon firmness and of the n.o.blest character--the high priest of the nation. Soon as she had an intimation of the intentions of the queen, she hastened to the palace. But one only could she save--a little crowing babe, whom, with his nurse, she secreted in a safe place, until, under cover of the night, she was able to convey them to her own abode.

There, in the house of the Lord, the young child was reared. For six years he was hidden, and tenderly and carefully trained in the fear of G.o.d, while his grandmother reigned supreme in the land, to the subversion of all law and order. But when the prince was seven years old, the high priest, his uncle, took measures to secure to him the possession of his rights. He consulted with the wisest of the nation, and brought together the Levites from all parts of the land, and divided them into bands, giving each a particular post, to guard against surprise. He then brought forth from the treasuries of the temple the spears, shields, and bucklers which had belonged to King David, and distributed them among the captains of the several divisions. When all arrangements were made, and the people who were gathered together in the s.p.a.cious courts for worship, waited to see what was about to happen, he retired; and came back, in his priestly garments, with the mitre upon his head, on which was written, on a golden plate, HOLINESS TO THE LORD--this sentence showing the intention of the priestly office. His robe, or under-garment, which hung in rich folds down to his feet, was of deep blue, and around the hem were alternate pomegranates of brilliant colors, and little golden bells, which made a tinkling sound as he moved along. Above this was worn the ephod, splendidly embroidered in gold, and blue, and purple, and scarlet, with a long and broad girdle at the waist, manufactured of the same gorgeous materials. Upon his bosom flashed the breastplate, composed of twelve large precious stones, all different, upon each one of which was engraved the name of a tribe of Israel; so that the High Priest bore them all upon his heart, when he ministered before the Lord. Well was this magnificent dress, which was made "for glory and for beauty," calculated to set off the dignity of the holy office, and to make the people gaze in admiring awe. But it was not the splendor of the pontifical robes, it was not the inspiring person of the high priest, at which the a.s.sembled mult.i.tudes eagerly gazed, when the Head of the Church again appeared before them. It was a little boy, of seven years old, who now attracted their attention--a pretty child, arrayed in royal garments, who was led forward by the venerable man. His stand was taken beside a pillar, and the guards, with drawn swords, gathered round him: his uncle placed upon his cl.u.s.tering curls the golden circlet, the symbol of how much power, what heavy cares, and what fearful responsibility! And when the people, long crushed to the earth by tyrannical rule, beheld it, hope again awaked in their hearts, and, with one accord, they clapped their hands, and shouted out, "G.o.d save the King!" And the trumpeters sounded aloud, and the harpers struck up the notes of praise and joy, and the full choir of trained singers joined in the jubilee. And thus was the young king proclaimed--while, in the innocence of childhood, he wonderingly looked on.

But the queen heard the shouts in her palace. For the first time in her life, it is most probable, she came to the house of G.o.d--but she came not to worship. "What means this riotous a.s.sembly?" she thought. "Can it be, that the vile rabble dare to think of revolt--against _me_? I will go, even alone, and awe them by my presence: it shall never be said that my mother's daughter feared aught in heaven above or the earth beneath."

She went, that audacious woman, with all her crimes upon her head, and entered alone into the temple of the Holy One. She went to her death.

The people made way for her, although they gazed upon her with loathing; and within the sanctuary she beheld the grandson, whom she had long thought to be numbered with the dead, in royal array, with the crown upon his head. When she saw this, she rent her clothes, and cried loudly, "Treason! treason!" But none joined in the cry: an ominous silence pervaded that vast a.s.sembly, and looks of hatred were cast upon her from the crowd. Seeing plainly that all were against her, her insolent pride gave way, and she turned to flee from that ma.s.s of stern, relentless eyes, all gazing, as it were, into her black and blood-stained heart. As she pa.s.sed along, the people shrank back, as if an accursed thing were near them; and when she had pa.s.sed from the consecrated limits, she was slain. None shed a tear over her grave, but the people enjoyed rest and peace, now that her tyranny was terminated.

"And that was the end of her!" said George. "And well she deserved her fate. A good grandmother, indeed! But who was she?"

"That's the very thing I want to know," replied Mary. "But perhaps some of you can tell me who her very lovely mother was?"

"There is no mistaking her," said Amy. "There is only one Jezebel in the world, I hope. Think of the horrid old thing, painting herself off, and trying to look like a beauty! I wonder if she thought she could possibly captivate the murderer of her son!"

"Hardly that, I should think. Perhaps it was on the same principle that Julius Caesar drew his robe around him, before his death--an idea of the proprieties becoming the station they occupied. It reminds me of a pa.s.sage in Pope, describing 'the ruling pa.s.sion strong in death:'

"'Odious--in woollen! 'twould a saint provoke,'

(Were the last words that poor Narcissa spoke;) No, let a charming chintz and Brussels' lace Wrap my cold limbs, and shade my lifeless face; One would not, sure, be frightful when one's dead: And--Betty--give this cheek a little red.'

And now, can you tell me who was that prophet that sent a letter to the husband of 'the good grandmother,' and who predicted the fate of her parents, Ahab and Jezebel?"

"He who did not _live to see_ their accomplishment, and yet was not dead," said Cornelia. "Oh, I remember well about that: it was Elijah, the Tishbite, who had ascended to heaven without dying. By the way, how do you understand that saying of Elisha's, Mary--'My father, my father!

the chariot of Israel, and the hors.e.m.e.n thereof?' I never knew rightly whether the latter part of his exclamation referred to the ascending prophet, or to the chariot and horses of fire."

"I once asked our clergyman that very question; and he told me that it alluded to Elijah himself, and meant to say, that he was the defence of the country, and a whole host in himself: comprising cavalry, and those heavy chariots filled with warriors, and armed with scythes on either side, which did such deadly execution in ancient warfare. I suppose Elisha thought, How can _I_, how can our country exist without you!"

"I remember now the name of 'the good grandmother,'" said Ellen, smiling. "It was Athaliah--and a worthy daughter she was for Ahab and Jezebel to leave as a legacy to the world. And her son was Ahaziah, who was killed in Samaria, while on a visit to his uncle, King Jehoram. And now I think some one else should tell who the usurper was, under whose chariot-wheels the wicked Jezebel was slain."

"It was Jehu, the furious driver," answered her brother Tom; "the same eminently pious individual who invited a friend to 'go with him and see his zeal for the Lord,' when he intended to murder the rest of Ahab's relations. A fine way of showing goodness, that!"

"And who was the good aunt?"

"You must really let me look for that," said Amy, getting a Bible. "It was Jehosheba, and her husband, the high priest, was named Jehoiada, and the little king was Joash, or Jehoash. I'm sorry to see that he was only kept straight by his uncle: as soon as he died, the young monarch, appears to have become as bad as any of them."

"And now, Cousin Mary, tell us another story!" said Harry.

"Very well, if you wish it. I'll call this tale

The Prophet and the Fortune-Tellers.

In former times there was a king of Judah, an excellent man, who, through some unaccountable ideas of policy, had entered into an alliance with a very wicked king of Israel, and had even encouraged his son to marry the daughter of his idolatrous neighbor. On one occasion, he was paying a visit to his ally, when the latter proposed to him that they should join together in recovering a city which had formerly belonged to the Jewish nation, from their enemy, the King of Syria. He replied, that they were of one blood, and had but one interest, and that he should most gladly aid him; but cautiously added, that it was his particular wish that G.o.d's oracle should be consulted, as he did not like to undertake any thing without His direction. To gratify this superst.i.tious whim, as he considered it, the Israelitish monarch collected together about four hundred false prophets, who were ready to say any thing that would give him pleasure, and asked whether he should or should not go up against the city. Of course, they obsequiously replied, "Go up; for the Lord shall deliver it into the hand of the king."

But the King of Judah wag not satisfied. He had seen real, true prophets of G.o.d, and they had neither looked nor acted like these very smooth, courtier-like men. He mistrusted these pretenders, and said to his brother-monarch, "Is there not another, a prophet of Jehovah, of whom we could inquire the Lord's will?"

The latter answered, "Yes, there _is_ another man; but I did not send for him, for I hate the very sight of his face. Instead of predicting good, he makes a point of foretelling evil; I detest that man." But his more amiable and pious friend said, "Pray, do not speak so, your Highness: it is not right." Seeing that he was unwilling to go until he had consulted the prophet, the King of Israel ordered the latter to be sent for. The two sovereigns awaited him in state, in their royal robes upon their thrones, at the large open s.p.a.ce always left in Oriental cities at the entrance of the gates, for public meetings, business, and courts of justice.

Before the messenger returned, the false prophets had renewed their predictions of a safe and successful career to the two kings; and one of them had distinguished himself by making horns of iron, which he placed upon his head, agreeably to the allegorical style of the East, and said: "Thus shalt thou push against thy enemies, and shalt overcome them, until they be utterly consumed."

Meanwhile, the royal messenger approached with the prophet; and being a good-natured man and a courtier, he begged the latter not to affront his master, by speaking differently from the other seers, who all, with one accord, joined in predicting peace and success. But the undaunted man of G.o.d replied, that what Jehovah revealed to him he would speak, neither more nor less.

At last, they arrived in the presence of royalty; and the King of Israel said to him, "Speak, and declare the counsel of G.o.d: shall we go up against the city, or shall we abandon our undertaking?" With a manner of cutting irony--for he well knew that the monarch neither cared to know the will of the Lord, nor would obey it, when known--the prophet answered, quoting the language of the fortune-tellers around him: "Go up, and prosper; for the Lord will deliver it into the hand of the king." But it was so evident that there was something behind this satire, that the idolatrous prince replied to him, "How often must I be compelled to tell you to speak the truth, and to declare the will of Heaven?"

Then the prophet spoke, and this time the mockery had vanished from his tone and manner, and his voice was serious and sad: "I see a vision that distresses me: all Israel is scattered upon the hills, like sheep which have no shepherd. And Jehovah says, 'These have no master: let each one return to his house in peace.'"

When he heard this, the King of Israel turned to his friend: "Now you see a proof of my words," said he. "Did I not tell you that he would never predict aught but evil of me?"

But the prophet still spoke on: "I have a parable to tell thee, O mighty King. I saw, sitting upon his lofty throne, one mightier than thou--the King of kings; and upon his right hand and upon his left were ranged all the host of heaven. And he said, 'Who shall persuade the Lord of Israel to go up against Ramoth-Gilead to his destruction?' And various counsel was given from different sources. At last, a Power spoke, and offered to go forth as a lying spirit in the mouth of all the king's prophets. The Lord answered him, 'Go, and thou shalt likewise succeed.' This, O monarch, is my parable: a lying spirit has gone forth into thy prophets; for truly, Jehovah hath spoken evil concerning thee."

At these words, the man who had made himself so especially prominent in predicting good fortune to the expedition came up to the prophet, and struck him upon the cheek, with an insulting speech; and the king commanded that he should be carried to the governor of the city, and kept closely confined, upon bread and water, until he returned in peace and triumph, having conquered all his enemies. But the prophet answered, "If thou return at all in peace, the Lord hath not spoken by me."

But, unrestrained by any thing he said, the two princes went forth to the battle. More completely to insure his safety, the Israelitish monarch disguised himself, and requested the King of Judah to wear his royal robes, which he accordingly did. But the Syrians had received orders to aim only at the enemy's head and leader, and not to attack the common people. This nearly caused the death of the King of Judah, who wore his friend's conspicuous garments, and who was pursued, and almost slain, before the mistake was discovered. But notwithstanding his precaution in wearing a counterfeit dress, the fated king did not escape. An arrow, shot by chance, struck him in a vital part, and he died. When the death of their lord was known, all Israel fled in dismay, and every man sought the shelter of his own home. We may presume that the true prophet was liberated from his confinement, and that the base and impudent impostor was punished as he deserved.

"Are not these kings near relatives of 'the good grandmother?'" said Charlie Bolton.

"You are right," replied Mary. "They are her father, Ahab, and her father-in-law, Jehoshaphat. Who was the true prophet, and who the false?"

"The true prophet was Micaiah, the son of Imlah; and the other--I think his horns should have been made of _bra.s.s_, impudent fellow that he was--was called Zedekiah."

Other Bible stories were called for, which were found so interesting, and, as the younger children confessed, so _new_ to many of them, that all agreed to begin a more systematic mode of reading the Scriptures--that treasury of historic truth, of varied biography, and of poetic beauty. John Wyndham remarked that the best thing about the romantic incidents in the Bible was, that you could be sure they had all really happened: and the events were told with so much simplicity, and the characters were so natural and life-like, that even a dull fellow like him, who had no more imagination than a door-post, could see it as if it were pa.s.sing before his eyes. And another thing that struck him was, that all was related without the exclamations, and the comments upon the incidents and the people, which you find in common books: you were treated as if you had both sense and conscience enough to find out the moral intention of the narrative, and that made you think a great deal more than if it was explained out in full. The young people all got their Bibles, and counting the chapters, formed a plan for reading through the whole book once a year. They found that if they read three chapters a day, and occasionally an extra one, they could accomplish it: and resolved to begin in Genesis, the Psalms, and St. Matthew's Gospel, in order to give more variety. When this point was settled, Amy proposed capping Bible verses: she said they could have their books before them to help them a little, if their memories failed. One was to recite a verse, and the next another, beginning with the letter which ended the preceding pa.s.sage; and if the person, whose turn it was, hesitated, any one else who first thought of a suitable sentence should recite it. But it ought to be something which made good sense, when disconnected from the adjoining verses: and it was a rule of the game, that if any one present did not understand the meaning of a quotation, they should talk it over until they got some light upon the subject.

Amy began: "'Blessed are the meek, for they shall inherit the earth.'"

"Stop!" cried Lewis. "For if that means that gentle, patient, forgiving people, shall become rich and great, I don't understand it at all."

"Certainly it cannot mean that," replied his sister Ellen. "I have heard it explained in this way:--they shall possess the best blessings of earth, by living in love and peace, and having easy consciences."

"That makes a very good sense, I think," said Tom; "but I have heard another explanation given, which I like better. The earth, in that place and in many others, can be translated _land_, with equal propriety; and as the land of Canaan was promised to the Jews as a reward, the heavenly Canaan is held out as a recompense to Christians."

"I'm satisfied," said Lewis. "Let me see--h--'Hear, O heavens, and give ear, O earth, for the Lord hath spoken.'"

"'Never man spake like this man,'" added George.

"I think there are some words in the verse before that N," said Gertrude.

"But that is of no consequence," replied Amy. "When a clause makes a complete sense in itself, that answers, even if it is not at the beginning of a verse. You know that the division of the Bible into chapters and verses is quite a modern thing."

"Indeed, I did not know it," said Gertrude. "Are you quite sure?"

"Oh, yes, certain. I don't know when, or by whom it was divided into chapters--but my Sunday-school teacher has told me that the books of the Old Testament were not parcelled out in that way among the Jews. They had other, and longer divisions, one of which was read every Sabbath day in the synagogues, so that the whole was heard by the people, in the course of the year. She told me that the New Testament was first distributed into chapters--it was not originally written so--and then the Old; and that in some places it would make better sense if the end of one chapter was joined to the beginning of the next."

"And how is it about the verses, Amy?"

"It was first separated into verses by Robert Stephens, a publisher, when riding on horseback between Paris and Lyons: he marked it thus as he rode along. He was about to publish an edition of the Bible, and a concordance, and divided it for facility of reference. This was in the middle of the sixteenth century."