D. THE BOOK OF DANIEL.

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THE Book of Daniel, though invested, like all prophetic works, with universal interest, and replete with examples and lessons to which every age may turn for guidance and instruction, is most closely identified with the remarkable time to which it owes its origin. Warning and encouragement, menace and entreaty-the ordinary themes of Hebrew patriots-appear in this work in a peculiar and novel form; for the illustrations are not, as usual, suggested by the genius of the poet or the orator, but they are based upon historical facts; and these are held up as a mirror to the author's own contemporaries for the double purpose of showing the evildoers their inevitable ruin, and of inspiring the oppressed with fortitude. Therefore, the picture of presumption and pride on the part of Israel's enemy is skilfully contrasted with that of a wise and pious Israelite, unwavering in courage and in faith.

Daniel, who was descended from a distinguished family, was taken to Chaldea after the capture of Jerusalem by Nebuchadnezzar. There, in conjunction with three other young men, he was for several years prepared for the royal service, his Hebrew name being altered into the Babylonian one of Belshazzar. In consequence of his happy interpretation of a dream, he was entrusted with an im

portant office at the court, and was appointed chief of the caste of magicians. When the Medes conquered Babylon, and a change of dynasty ensued, he rose to the place of first minister, which post he seems to have occupied for some time also under Cyrus. Thus the history of Daniel has, to a certain extent, its prototype in that of Joseph; and we are again introduced to Oriental despotism with its capricious modes of bestowing approval and censure, and to a court addicted to magic lore and oracular interpretation. In the recollection of the Hebrews, Daniel was associated with all that is wise and good; and he is not only known to us through the pages of the Book which bears his name, but by the allusions made to him in other parts of Scripture. The prophet Ezekiel, in describing the incredible presumption of the prince of Tyre, declares that he thought himself wiser than Daniel; later writers attributed to him every kind of miraculous power; and tradition made him the hero of many wonderful tales. Indeed his memory became, in the lapse of generations, so deeply rooted in the reverence of the people, that, in the momentous time of the Syrian conqueror Antiochus Epiphanes, it suggested itself to a Hebrew writer, to place his life before his desponding contemporaries as a great example of endurance and piety, and to raise their hopes by prophetic predictions ascribed to Daniel's pen.

Not even the long periods of hardship which the Jews endured after the first loss of their independence, had prepared them for the wrongs inflicted upon them by the cruelty of Antiochus. For some time after their return from the Babylonian captivity, they enjoyed comparative freedom and quiet. Engrossed by the development of their religious literature and their civil organisation, they found few opportunities for military enterprise, and when the Macedonian invasion swept over the East, the small commonwealth, paying homage to the conqueror, escaped

unhurt. The Jews were less fortunate during the reign of Alexander's successors, and they repeatedly became the victims of that jealousy which divided the kingdoms of Syria and Egypt. Yet neither their resources nor their liberties were materially curtailed. But the wars of Antiochus ushered in a new era of suffering. Then for the first time raged that fierce and fanatic persecution which has since so often stained humanity in the name of religion. Massacres perhaps as cruel as those perpetrated by the Syrian king, had indeed before been caused by the animosity of hostile races, or had been prompted by ambition or revenge; but now a far wilder hatred was kindled between antagonistic creeds, and a whole nation was tortured into compliance with the commands of an idolatrous conqueror. An attempted rising of the Jews increased his wrath and matured his plans. He shrank from no form of oppression or cruelty, and recoiled from no sacrilege. But the very excess of his fanaticism tended to defeat its object. His wanton barbarity roused the Hebrews into action, and called forth prodigious feats of valour which revived the ancient fame and glory of the people. This patriotic enthusiasm was, in no small degree, fostered by their national literature; and it appears that it was particularly nourished by the records of Daniel's constancy, and of his encouraging prophecies. Those records were now written down in that form in which they have been preserved to us, and with that practical purpose which they were so well calculated to serve. The Book of Daniel appears indeed at first glance to be a mere biography, interwoven with historical allusions; but not even the language of allegory can conceal its ulterior object of stimulating and advising the oppressed Hebrews, of pointing out God's terrible judgment, and of announcing the annihilation of the apparently invincible Syrian empire.

The beginning of the narrative carries us back to the siege and destruction of Jerusalem by Nebuchadnezzar. The sacred vessels were taken from the House of God to be profaned in Babylonian temples or banqueting halls. The bulk of the people was led away to enrich the territories of the conqueror by their labour and their skill. But the captives were treated with leniency, and not a few of them rose to honour and distinction. Thus the king commanded that some Hebrew youths, conspicuous for comeliness and intelligence, should be brought to his palace, where for three years they should partake of his own food and wine, and be instructed in the language of the Chaldeans. Among those youths were Daniel and his three friends, Hananiah, Mishael, and Azariah, who received the Chaldean names Shadrach, Meshach, and Abednego. But though they all acted and suffered alike, the character of Daniel alone stands out with a distinct individuality. He is from the first described as possessed of a rare combination of great qualities. His remarkable firmness was blended with a modesty which soon gained him the affection of the high official to whom the king's command had been entrusted.

When installed at the palace, he declined to eat the proffered food, because it was such as was forbidden by his faith. The officer feared the displeasure of his master, if he permitted a departure from his orders; but Daniel persisted in his refusal, and pleaded both for himself and his friends: Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat and water to drink; then let our countenances be looked upon before thee, and the countenances of the young men that eat of the portion of the king's meat, and as thou seest, deal with thy servants.' The proposal was accepted, and when it was found that the frugal meals had in no way changed the healthy appearance of the four Hebrews, the steward fur

nished them permanently with their lawful food. At the expiration of the period of trial, they were brought before Nebuchadnezzar, who admired their knowledge and intelligence.

Not long afterwards an event occurred which was to test their abilities. The king had a remarkable dream, which Daniel alone was able to interpret. That dream was employed by the author of our Book for unfolding the great historical picture which he was anxious to submit to his readers, and from this time he made the personal history of Daniel subservient to prophetic delineations; for, with the exactness of the historian, and the keensightedness of the politician, he represented, in the form of dreams and visions, the events of many generations and the fate of succeeding dynasties, the violence of conquerors and the vicissitudes of the conquered. The dream of Nebuchadnezzar (ch. II.) serves as the introduction to these changeful scenes, which are at first vaguely hinted at, but are afterwards clearly and minutely worked out.

The character of Nebuchadnezzar combined all the peculiarities of the Oriental despot. He was superstitious and easily alarmed, unable to bear contradiction, and resenting the slightest censure, capriciously lavish in bestowing favours, and cruel in inflicting punishment. The dream which had troubled his sleep, had left no distinct recollection, nothing but a fevered sensation. He summoned all the wise men of his court, the soothsayers and magicians, and bade them tell him the forgotten dream and its interpretation; if they were unable to do so, he menaced them with instant death and the destruction of their houses and families. In vain they remonstrated against this unreasonable demand, and the king ordered that they should all be massacred. Among the doomed counsellors were Daniel and his friends; the former entreated a short respite, which was granted; and soon