The one action in which Mordecai momentarily takes the first place throws light on another side of his character. There is a secondary plot in the story. Mordecai saves the king's life by discovering to him a conspiracy. The value of this service is strikingly illustrated by the historical fact that, at a later time, just another such conspiracy issued in the assassination of Xerxes. In the distractions of his foreign expeditions and his abandonment to self-indulgence at home, the king forgets the whole affair, and Mordecai goes on his quiet way as before, never dreaming of the honour with which it is to be rewarded. Now this incident seems to be introduced to show how the intricate wheels of Providence all work on for the ultimate deliverance of Israel. The accidental discovery of Mordecai's unrequited service when the king is beguiling the long hours of a sleepless night by listening to the chronicles of his reign leads to the recognition of Mordecai and the first humiliation of Haman, and prepares the king for further measures. But the incident reflects a side light on Mordecai in another direction. The humble porter is loyal to the great despot. He is a passionately patriotic Jew; but his patriotism does not make a rebel of him, nor does it permit him to stand aside silently and see a villainous intrigue go on unmolested, even though it is aimed at the monarch who is holding his people in subjection. Mordecai is the humble friend of the great Persian king in the moment of danger. This is the more remarkable when we compare it with his ruthless thirst for vengeance against the known enemies of Israel. It shows that he does not treat Ahasuerus as an enemy of his people. No doubt the writer of this narrative wished it to be seen that the most patriotic Jew could be perfectly loyal to a foreign government. The shining examples of Joseph and Daniel have set the same idea before the world for the vindication of a grossly maligned people, who, like the Christians in the days of Tacitus, have been most unjustly hated as the enemies of the human race. The capacity to adapt itself loyally to the service of foreign governments, without abandoning one iota of its religion or its patriotism, is a unique trait in the genius of this wonderful race. The Zealot is not the typical Jew-patriot. He is a secretion of diseased and decayed patriotism. True patriotism is large enough and patient enough to recognise the duties that lie outside its immediate aims. Its fine perfection is attained when it can be flexible without becoming servile.