The historical subjects in which St. Michael is introduced exhibit him as prince of the Hebrew nation, and belong properly to the Old Testament.[79] ‘After the confusion of tongues, and the scattering of the people, which occurred on the building of the Tower of Babel, every separate nation had an angel to direct it. To Michael was given in charge the people of the Lord. The Hebrews being carried away captive into the land of Assyria, Daniel prayed that they might be permitted to return when the seventy years of captivity were over: but the Angel of Persia opposed himself on this occasion to the angels Michael and Gabriel. He wished to retain the Jews in captivity, because he was glad to have, within the bounds of his jurisdiction, a people who served the true God, and because he hoped that in time the captive Jews would convert to the truth the Assyrians and Persians committed to his care.’ This curious passage from one of the early Christian fathers, representing the good angels as opposed to each other, and one of them as disputing the commands of God, is an instance of the confused ideas on the subject of angels which prevailed in the ancient Church, and which prevail, I imagine, in the minds of many even at this day.
In the story of Hagar in the wilderness, it is Michael who descends to her aid. In the sacrifice of Isaac, it is Michael who stays the arm of Abraham. It is Michael who brings the plagues on Egypt, and he it is who leads the Israelites through the wilderness. It was the belief of the Jews, and of some of the early Christian fathers, that through his angel (not in person) God spoke to Moses from the burning bush, and delivered to him the law on Mount Sinai; and that the angel so delegated was Michael.
It is Michael who combats with Lucifer for the body of Moses. (Jude v. 9.) According to one interpretation of this curious passage of Scripture, the demon wished to enter and to possess the form of Moses, in order to deceive the Jews by personating their leader; but others say, that Michael contended for the body, that he might bury it in an unknown place, lest the Jews should fall into the sin of paying divine honours to their legislator. This is a fine picturesque subject; the rocky desert, the body of Moses dead on the earth, the contest of the good and evil angel confronting each other,—these are grand materials! It must have been rarely treated, for I remember but one instance—the fresco by L. Signorelli, in the Sistine Chapel in the Vatican.
It is Michael who intercepts Balaam[80] when on his way to curse the people of Israel, and puts blessings into his mouth instead of curses: a subject often treated, but as a fact rather than a vision.
It is Michael who stands before Joshua in the plain by Jericho:—‘And Joshua said unto him, Art thou for us, or for our adversaries? And he said, Nay; but as captain of the host of the Lord am I now come. And Joshua fell on his face to the earth, and did worship, and said unto him, What saith my Lord unto his servant? And the captain of the Lord’s host said unto Joshua, Loose thy shoe from off thy foot; for the place whereon thou standest is holy.’ (Joshua v. 13-15.) This subject is very uncommon. In the Greek MS. already alluded to, I met with a magnificent example—magnificent in point of sentiment, though half ruined and effaced; the God-like bearing of the armed angel, looking down on the prostrate Joshua, is here as fine as possible.
It is Michael who appears to Gideon.[81] It is Michael who chastises David.[82] It is Michael who exterminates the army of Sennacherib; a subject magnificently painted by Rubens. (Some suppose that on this occasion God made use of the ministry of an evil angel.[83])
It is Michael who descends to deliver the Three Children from the burning fiery furnace. The Three Children in the furnace is a subject which appears very early in the catacombs and on the sarcophagi as a symbol of the Redemption;—so early, that it is described by Tertullian;[84] but in almost all the examples given there are three figures only: where there is a fourth, it is, of course, the protecting angel, but he is without wings.[85]
Michael seizes the prophet Habakkuk by the hair of the head, and carries him to Babylon, to the den of lions, that he may feed Daniel.[86] This apocryphal subject occurs on several sarcophagi.[87] I have seen it also in illuminated MSS., but cannot at this moment refer to it. It occurs in a series of late Flemish prints after Hemskirk,—of which there are good impressions in the British Museum.
The Archangel Michael is not named in the Gospels; but in the legends of the Madonna, as we shall see hereafter, he plays a very important part, being deputed by Christ to announce to his mother her approaching end, and to receive her soul. For the present I will only remark, that when, in accordance with this very ancient legend, an angel is represented kneeling before the Madonna, and holding in his hand a palm surmounted by stars, or a lighted taper, this angel is not Gabriel, announcing the conception of Christ, as is usually supposed, but Michael, as the angel of death.[88]