University of Virginia Library

“A goodly land ye Israelites have here,”
Pursued the Shape; “such as through Egypt, else,
I have not seen; for verdure, and sweet air,
And fruitfulness. A favored race indeed
Must ye be held,—almost possessors sole
Of this, the kingdom's gem: though wherefore so,
Truly I know not; neither why exempt
From bonds elsewhere imposed; or from the stroke
Of plagues that smote all else. Such happy state,
Well may ye prize: and distant be the day
That shall bring change. But, with yourselves alone
It rests, to keep, or lose it.

“Fairest maid,”—
To Rachel he pursued, as, bowing low,
Yet with calm mien, she entered; by the hand
Her trembling mother leading,—“on thee, chief,—
Though on thy parents also, and this youth,—
Dependeth that of which even now I spake;
Whether your people, in this favored land,
As heretofore, shall dwell; happy, and free
From that great bondage which, through Egypt, else,
Weighs on the Hebrew race,—or, gods forbid!
Shall be driven forth; and, mixed with all the rest,
Live years on years in slavery; and slaves die.
Such the momentous question which this day
Ye must determine; for with you it rests:
With you alone. Yet, not indifferent all
To me, and Egypt, how ye turn the scale;
For, with your good, ours also is close bound;
Our good being yours; our evil also yours;
And, though in less degree, your good, and ill,
Ours also. Summon then your best of powers
For comprehension clear: and, when ye see
How wisdom points,—then into Passion put
An iron curb, and force him from wrong path.
Thou, maiden, chiefly; and thou, virtuous youth,
To reason solely listen; and the voice
Of justice and of mercy to your race:
But, to the foolish whisperings of fond love,
'Gainst reason and justice pleading,—hearken not;
For selfish wholly are they; a foul sin
Against your people; and, on you, and all,
Sin's punishment would bring. Not harsh am I,
Though strongly speaking: zealous for your good,
Even more than ours; as, erelong, will ye find;
Nay, zealous more than for mere policy,—
For a quick-born affection: but, of that,
Hereafter shall ye learn. No matter slight,
Ye may be sure, that hath a Pharaoh brought
To Goshen, with one Hebrew family
Discourse to hold. Ye no tradition have
Of like event. Intently listen then:
Reason my counsel: and, as wisdom bids,
As justice urges, and as mercy pleads,—
Nay, even as piety to the gods commands,—
For wisdom, justice, mercy, are their voice,—
So now on act determine.

“Well ye know
How, at this day, your Moses, and the king,
Strange opposites, front each other. Earthly power
So wholly mine, that, by a finger raised,
Death might I send him: but demoniac power
So potent his, that, over all the land,
Strange plagues, abominations, hath he brought:
And worse hath threatened, if his insolent words
I hearken not; and let your people go
Three days, forsooth, into the wilderness;
There to give sacrifice unto your god.
Much torment hath he caused us, and great loss.
All fish within the rivers, brooks, and ponds,
Have perished: and of horses, oxen, sheep,
So numerous are the slain, that, with loud voice,
All Egypt hath cried out for punishment
On the magician; and full recompense
From Israel, for the ills through Israel brought.
Vast is our loss; but, far and wide 'tis known
That, magic guarded, not one plague hath touched
Horse, ox, or sheep, or any living thing
To you belonging. With great justice, then,
My people clamored that, even three for one,
Of all plague-stricken things, should be exact
From Hebrews,—the sole cause of all that loss.
And thus did I decree; as ye this day,
Ill-pleased, have learned; yet not worse pleased than I,
Forced so to deal against you. Nay, more still
Driven may I be to vex you; for, one voice
From all my people, rulers, lords, and priests,
Calls death upon your Moses: and by oath
Pledged am I, if but one plague more he bring,
Sharply to cut him off. But, way there is
Before us open, on which you, and I,—
Wisely and truly walking,—the worst ills
For both may 'scape; for both great good may win.
But, the worst evil, or best good, to me
That hence can come, all insignificant is
As gnat unto a camel, weighed with those
Enormous, waiting you; which to the heavens
In glory will lift, or sink you deep in earth;
Ay, deeper than the grave. In my right hand,
A chrysolite of the sun if I held forth;
And, in my left hand, noisome rottenness,
Choice proffering you,—not greater, 'twixt those two,
The contrast were, than 'twixt the opposites
That now I offer. Israel is a slave;
Egypt his lord: but Israel may be free;
Free from this land to go, or here abide;
Free from all labor, taxes; save alone
Such as, throughout the realm, Egyptians pay.
A rare gem this ye grant,—but the price ask.
Yet, be ye silent till my speech shall end,
And I your answer crave; for more, far more
Advantage would I give you; glory, too,
Such as, yourselves to dream of, madness were;
Such as, to speak of, ye might think me mad,
Till ye shall all have learned......Thou, beauteous maid,
Fairest by far of all these eyes have seen,
The cause original art; though, of thyself,
Most ignorant how.”

With gentle wonderment,
Her calm clear eyes upon him Rachel turned;
Nor blushing, nor confused; though, with a look
At once of admiration, and great love,—
A father's love, and all-approving smile,—
The mighty face gazed on her.

“Yes, fair maid,”
Pursued the king; “first, and chief cause, art thou.
On thee dependeth, whether Israel rise
Among the nations, great and glorious;
Or, altogether, woman, man, and child,
Down to the bottom sink, slaves evermore.
If thou the voice of wisdom, mercy, list,
All may be well: if thou refuse, all ill.
Maiden, thy heart I know. To this fond youth,—
Not undeserving it,—thy love is given;
Thy hand is vowed. Yet, for thy parents' good,
Thine own, and Reuben's; for all Israel's good,
Should'st thou from him thy love, thy hand, disjoin.”