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target="_blank" rel="nofollow" href="#n105" type="note">105 It is probably meant as a concrete illustration of the glowing promises of Isaiah, that "kings and queens shall bow down to thee with their faces towards the earth, and lick up the dust of thy feet";106 and "the sons of them that despised thee shall bow themselves down at the soles of thy feet."107

      VII. We further ask in astonishment whether Daniel could have accepted without indignant protest the offering of "an oblation and sweet odours." To say that they were only offered to God in the person of Daniel is the idle pretence of all idolatry. They are expressly said to be offered "to Daniel." A Herod could accept blasphemous adulations;108 but a Paul and a Barnabas deprecate such devotions with intense disapproval.109

      VIII. In ii. 48 Nebuchadrezzar appoints Daniel, as a reward for his wisdom, to rule over the whole province of Babylon, and to be Rab-signîn, "chief ruler," and to be over all the wise men (Khakamim) of Babylon. Lenormant treats this statement as an interpolation, because he regards it as "evidently impossible." We know that in the Babylonian priesthood, and especially among the sacred caste, there was a passionate religious intolerance. It is inconceivable that they should have accepted as their religious superior a monotheist who was the avowed and uncompromising enemy to their whole system of idolatry. It is equally inconceivable that Daniel should have accepted the position of a hierophant in a polytheistic cult. In the next three chapters there is no allusion to Daniel's tenure of these strange and exalted offices, either civil or religious.110

      IX. The third chapter contains another story, told in a style of wonderful stateliness and splendour, and full of glorious lessons; but here again we encounter linguistic and other difficulties. Thus in iii. 2, though "all the rulers of the provinces" and officers of all ranks are summoned to the dedication of Nebuchadrezzar's colossus, there is not an allusion to Daniel throughout the chapter. Four of the names of the officers in iii. 2, 3, appear, to our surprise, to be Persian;111 and, of the six musical instruments, three – the lute, psaltery, and bagpipe112– have obvious Greek names, two of which (as already stated) are of late origin, while another, the sab'ka, resembles the Greek σαμβύκη, but may have come to the Greeks from the Aramæans.113 The incidents of the chapter are such as find no analogy throughout the Old or New Testament, but exactly resemble those of Jewish moralising fiction, of which they furnish the most perfect specimen. It is exactly the kind of concrete comment which a Jewish writer of piety and genius, for the encouragement of his afflicted people, might have based upon such a passage as Isa. xliii. 2, 3: "When thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee. For I am the Lord thy God, the Holy One of Israel, thy Saviour." Nebuchadrezzar's decree, "That every people, nation, and language, which speak anything amiss against the God of Shadrach, Meshach, and Abed-nego, shall be cut in pieces, and their houses shall be made a dunghill," can only be paralleled out of the later Jewish literature.114

      X. In chap. iv. we have another monotheistic decree of the King of Babylon, announcing to "all people, nations, and languages" what "the high God hath wrought towards me." It gives us a vision which recalls Ezek. xxxi. 3-18, and may possibly have been suggested by that fine chapter.115 The language varies between the third and the first person. In iv. 13 Nebuchadrezzar speaks of "a watcher and a holy one." This is the first appearance in Jewish literature of the word 'ir, "watcher," which is so common in the Book of Enoch.116 In ver. 26 the expression "after thou shalt have known that the heavens do rule" is one which has no analogue in the Old Testament, though exceedingly common in the superstitious periphrases of the later Jewish literature. As to the story of the strange lycanthropy with which Nebuchadrezzar was afflicted, though it receives nothing but the faintest shadow of support from any historic record, it may be based on some fact preserved by tradition. It is probably meant to reflect on the mad ways of Antiochus. The general phrase of Berossus, which tells us that Nebuchadrezzar "fell into a sickness and died,"117 has been pressed into an historical verification of this narrative! But the phrase might have been equally well used in the most ordinary case,118 which shows what fancies have been adduced to prove that we are here dealing with history. The fragment of Abydenus in his Assyriaca, preserved by Eusebius,119 shows that there was some story about Nebuchadrezzar having uttered remarkable words upon his palace-roof. The announcement of a coming irrevocable calamity to the kingdom from a Persian mule, "the son of a Median woman," and the wish that "the alien conqueror" might be driven "through the desert where wild beasts seek their food, and birds fly hither and thither," has, however, very little to do with the story of Nebuchadrezzar's madness. Abydenus says that, "when he had thus prophesied, he suddenly vanished"; and he adds nothing about any restoration to health or to his kingdom. All that can be said is that there was current among the Babylonian Jews some popular legend of which the writer of the Book of Daniel availed himself for the purpose of his edifying Midrash.

      XI. When we reach the fifth chapter, we are faced by a new king, Belshazzar, who is somewhat emphatically called the son of Nebuchadrezzar.120

      History knows of no such king.121 The prince of whom it does know was never king, and was a son, not of Nebuchadrezzar, but of the usurper Nabunaid; and between Nebuchadrezzar and Nabunaid there were three other kings.122

      There was a Belshazzar —Bel-sar-utsur, "Bel protect the prince" – and we possess a clay cylinder of his father Nabunaid, the last king of Babylon, praying the moon-god that "my son, the offspring of my heart, might honour his godhead, and not give himself to sin."123 But if we follow Herodotus, this Belshazzar never came to the throne; and according to Berossus he was conquered in Borsippa. Xenophon, indeed, speaks of "an impious king" as being slain in Babylon; but this is only in an avowed romance which has not the smallest historic validity.124 Schrader conjectures that Nabunaid may have gone to take the field against Cyrus (who conquered and pardoned him, and allowed him to end his days as governor of Karamania), and that Belshazzar may have been killed in Babylon. These are mere hypotheses; as are those of Josephus,125 who identifies Belshazzar with Nabunaid (whom he calls Naboandelon); and of Babelon, who tries to make him the same as Maruduk-shar-utsur (as though Bel was the same as Maruduk), which is impossible, as this king reigned before Nabunaid. No contemporary writer could have fallen into the error either of calling Belshazzar "king"; or of insisting on his being "the son" of Nebuchadrezzar;126 or of representing him as Nebuchadrezzar's successor. Nebuchadrezzar was succeeded by —

      Примечание 1127

      Nabunaid reigned till about b. c. 538, when Babylon was taken by Cyrus.

      The conduct of Belshazzar in the great feast of this chapter is probably meant as an allusive contrast to the revels and impieties of Antiochus Epiphanes, especially in his infamous festival at the grove of Daphne.

      XII. "That night," we are told, "Belshazzar, the Chaldean king, was slain." It has always been supposed that this was an incident of the capture of Babylon by assault, in accordance with the story of Herodotus, repeated by so many subsequent writers. But on this point the inscriptions of Cyrus have revolutionised our knowledge. "There was no siege and capture of Babylon;

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